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THE REFORMED CHURCH IN AMERICA. 



ITS ORIGIN, 
DEVELOPMENT AND CHARACTERISTICS. 



/ BY 

DAVID D. DEMAKEST, D. D., 

PROFESSOR OF PASTORAL THEOLOGY AND SACRED RHETORIC 
IN THE THEOLOGICAL SEMINARY AT 
NEW BRUNSWICK, N. J. 



Fourth Edition. 
Revised and Enlarged. 




New York: 
BOARD OF PUBLICATION 

OF THE 

REFORMED CHURCH IN AMERICA, 
1889. 



6 w 



COPYRIGHT, 1889, 
BY THE 

. BOARD OF PUBLICATION OF THE REFORMED CHURCH 
IN AMERICA. 



TUB LIBRARY 
OF CONGRESS 

WASHINGTON 

Issacacassssss 



PREFACE. 



In the winter of 1853-4, I delivered a course of 
lectures on the History and Characteristics of tine 
Eeformed Protestant Dutch Church to the people of my 
charge, in the City of Hudson, New York. These 
lectures were afterwards, by invitation, repeated in the 
Reformed Dutch church, in Wayne Street, Jersey City, 
and in the Second Reformed Dutch Church of New 
Brunswick. Their publication was advised and asked 
for by many on the ground that there was a want of, 
and desire for, a volume which should present in a 
compact and accessible form, the history and peculiari- 
ties of this Church, to be circulated among its families, 
placed in the Sunday school libraries, and put into the 
hands of all who might desire the information which 
such a book ought to contain. The Board of Publication 
issued the work in the year 1S5G. 

Three editions have been published, but for many 
years the book has been out of print, and rarely has one 
who desired a copy been able to obtain it. The facts 
that thirty-five years of history have been made since 
the book was written : that many matters of interest 
then unknown, have since come to light : and that there 
is now a great and daily increasing interest in the civil 
and ecclesiastical history of the Netherlands, as well as 
in the early history of our Church in this country, have 
induced me to comply with the request of the Board of 
Publication to prepare a new edition, in which the 
history should be brought down to the present time. 
The work has been entirely rewritten, though the 



iv 



PREFACE. 



general plan has been retained and the materials have 
been arranged in the same number of chapters. The 
title of the book and the headings of the chapters have 
been somewhat changed. 

Inasmuch as the rise of the Church in the Netherlands 
was very closely connected with the civil history of 
that country, the first two chapters seemed to be neces- 
sary to a clear understanding of the ecclesiastical 
history. In fact, no one can understand the latter with- 
out reading the works of Schiller, Davies, Prescott and 
Motley, or, if possible, consulting the sources from 
which these writers have drawn. Our readers will also 
do well to consult the admirable volume on the Reformed 
Church in the Netherlands by the Rev. M. G. Hansen, 
which has been published by the Board of Publication. 
Also, one who would more fully inform himself about 
the early history of the Church in this country, will 
read Brodhead's History of New York, Mrs. Lamb's 
History of the City of New York, Gunn's Life of 
Livingston, and local histories and pamphlets which are 
too numerous to be mentioned. Above all, he cannot 
pass by Corwin's Manual of the Reformed Church in 
America, the volume of Centennial Discourses published 
in 1874, and the Centennial Volume of the Theological 
Seminary at New Brunswick, published in 1885. 

Besides these, the following are some of the works 
that have been consulted in preparing this volume. 

Acta Synodi Nationalis, 1620. 

Acts and Proceedings of the General Synod of the 
Reformed Church in America, 16 vols. 
Altingti Historia de Ecclesiis Palatinis, 1728. 
Brandt's Historie der Reforniatie, Amsterdam, 1671. 
Calder's Memoirs of Episcopius, New York, 1837. 
Ccetus and Conferentie journals and pamphlets, 
P alton's Johannes a Laseo, Gotha, 1881. 



PREFACE. 



V 



Ens, J. Kort Historisch Berigt van de publieke 
Schriften, Utrecht, 1733. 

Glasius, B., Gescliiedenis de Nat. Syn. Dordrecht, 
1860. 

'sGravesande 200 jaarige Gedachtenis vaii het Eerste 
Synode Neder. Kercken, 1769. 

Kerkelijke Handboekje, Delft, 1738. 

a Lasco, Opera, Ed. Kuyper, Auisterdain, 1866. 

Le Long, I., Kort Historisch Verhaal van de Eer- 
sten Oorsprong der Ned. Geref. Kerken onder 't Cruis, 
Amsterdam, 1751. 

Manual of Missions, New York, 1877. 

Mensinga, J. A. M., Verhandeling over de Liturgische 
Schriften der Ned. Hervormde Kerk, 'sGravenhage, 
1851. 

Post- Acta of the Synod of Dort, Rotterdam, 1732. 

Pijper's, Jan Uytenhove, Leiden, 1883. 

Schriften der Eemonstranten en Coiitra-remonstr ant- 
en, 12 vols., 1618. 

Scott's, T., Synod of Dort, Utica, 1831. 

Van Iperen, J., Kerkelijk Historie van het Psalm-ge- 
zang, 1777. 

Yan Toorenenbergen, J. J., Eene Bladzijde uit de Ge- 
schiedenis der Nederlandsche Geloofsbelijdenis, 'sGrav- 
enhage, 1861. 

Vinke, H. E., Libri Symbolici Ecclesioe Reform. Ned- 
erland. Utrecht, 1846. 

The writer acknowledges his indebtedness to Mr. 
John S. Bussing for the use of his dies for printing 
the illuminated emblem or frontispiece, and for his 
careful and interesting description of it ; to the Rev. 
Dr. J. H. Good, of Philadelphia, for the use of the 
electrotype plate of the " Synod of Dort," and to the 
Rev. Dr. E. T. Corwin for valuable help in preparing 
the work for the press. 

This book is one of outlines, and brevity has been 



vi 



PREFACE. 



constantly studied at the sacrifice of very interesting 
matter. It is hoped that the little volume will awaken the 
gratitude of our people for God's gracious dealings with 
this ancient Church ; will cause them to prize their 
heritage and to honor the memories of those who at great 
cost procured and transmitted it; and will stimulate 
them to imitation of their loyalty to the Head of the 
Church, and of devotion to this branch of it, in which, 
God has by His good Providence placed them. 

New Brunswick. 

June 26th, 1889. 



CONTENTS. 



I. ORIGIN. 
I. 

PAGE. 

The Rise op the Reformed Church in the Neth- 
erlands .1-28 

Description and early history of the country, 1 ; Introduction of 
the Reformation, 4 ; Persecution, 7 ; Spread of the new doc- 
trines, 12 ; Reformed religion established, 18 ; Independence 
declared, 19 ; God's hand m the history, 24 



II. 

The Settlement of Doctrine, Polity and Wor- 
ship 29-43 

Position of the republic ; Maurice and Barneveldt, 29 ; Origin and 
progress of the Arminian controversy, 31; Maurice interposes, 
36 ; The Synod of Dort, 38 ; Remonstrants sentenced, 41 ; 
Remonstrants recalled, 42. 



III. 

The Planting of the Church in America . . 44-56 

Settlement of New Netherland, 44 ; Religious services, 46 ; Rens- 
selaerswyck settled ; Megapolensis' ministry, 48 ; Church on 
Long Island, 50 ; at Esopus, 54 ; Bergen and New Amstel, 55 ; 
The surrender of New Amsterdam, 56. 



II. DEVELOPMENT. 



IV. 

The Development of the Church to Final Inde- 
pendence .... 57-82 

Slow growth, 57 ; Ministry act, 59 ; English language introduced 
in public worship, 61 ; Dependence on Holland for ministers, 
66; Ccetus formed, 68 ; Controversy, 69; Meier and Freling- 
huysen, 73 ; Livingston in Holland, 75 ; Plan of union, 76 ; 
Review of difficulties, 78 ; Changes made by the revolutionary 
war, 80 ; Livingston elected professor ; Constitution adopted, 



viii 



CONTENTS. 



V. 

Educational Institutions, Boards, Missions . 83-115 

Queen's (Rutgers) college, chartered, 84 ; The theological school, 
85 ; Agreement bet ween the Gen. Synod and the trustees, 86 ; 
Professorships endowed, 88 ; Death and character of Living- 
ston, 89; Revival of the college, 90; Hertzog hall, 94 ; Work 
of Rev. Dr. Cornell; Benefactions of Messrs. Suydam and Sage, 
96; Mrs. Bethune's gift; The Vedder lecture, 97; Centennial 
anniversaries, 98 ; Union college, 99; Hope college and West- 
ern seminary, 100; Northwestern academy, 102; Board of 
education, 103 ; Publication ; Widows' fund, 105 ; Disabled 
ministers' fund, 106 ; Domestic missions, 107 ; Foreign mis- 
sions, 111. 



III. CHARACTERISTICS. 



VI. 

The Doctrinal Standards 116-137 

Use of creeds, 116 ; Three-fold standards, 117 ; History and analy- 
sis of the Belgic Confession, 118 ; Historv and analysis of the 
Heidelberg Catechism, 122 ; The Compendium, 126 ; Analysis 
of the Canons of Dort, 127; .Terms of communion, 131; Re- 
marks on the doctrine, 134. 



VII. 

The Liturgy, Customs and Usages . . . 138-170 

List of the Forms, 138 ; Position of the Church in regard to Forms, 
140 ; Churches of the Reformation had liturgies, 142 : Origin 
and history of our liturgy, 143 ; Order ot Worship and Cus- 
toms, 148 ; Christian education, 155 ; The service of song, 163; 
Feast days, 166; Funeral services, 169. 



VIII. 

The Government and Discipline . . . 171-199 

Forms of church government, 171 ; Form in the Netherlands, 174; 
in America, 175 ; Ministers, 177 ; Professors of Theology, 181 ; 
Elders, 182; Deacons, 184; Terms of office limited, 185; 
Ecclesiastical assemblies, 188 ; Discipline, 193. 



IX. 

The Conclusion 200-208 

Statistics of progress; Secessions. 200; Features of the Church, 
202 ; The word Dutch removed from the title, 204 ; Plea for 
loyalty, 206. 



THE HISTORY 



OF THE 

C OAT-OF-ARMS. 



BY JOHN S. BUSS ENG. 



It has been the custom during many centuries, for 
families, churches and states, to make use of certain 
emblematic devices by which they are recognized among 
themselves, and by the rest of the world. 

These emblems were first displayed on seals, medals, 
banners, etc., and in the times of the Crusaders, were 
used as badges of honor. They consisted of shield and- 
jswth-su^porters and mottoes often added. These 
symbols have a value from the incidents which led to 
their adoption, and are calculated to awaken sentiments 
of respect among all who consider their derivation and 
their meaning. 

One of the many historic reminders of the fathers in 
Holland, of which the Reformed Church in America is 
proud, is the coat-of-arms of William of Orange. In 
1568, « William the Silent," Prince of Orange, led the 
cause of the Reformation against the Pope and Philip 
II., and when, in 1579, the Union of Utrecht was con- 
summated, the " Republic of the Seven United Provin- 
ces in Holland," was f ormed. and William of Orange was 
invited to become its leader. Holland, under him, 
finally gained her freedom, and the churches had rest 
from persecution. It was therefore only natural that 
those connected with the Dutch Church in America 
should select as their escutcheon, a shield used by one 



X 



HISTORY OF THE COAT-OF-ARMS. 



who had done so much for the country and church of 
their forefathers^ 

The earliest record of the shield of Orange and Nassau^ 
is found in the Medallic History of the Netherlands, 
published in Amsterdam, 1G90, by Gerard Van Loon. 
On a medal which was struck by Charles V., in 1556, 
when William of Orange was installed in the Order of 
the Golden Fleece, there is embellished the arms of the 
Prince. In 1568, another medal, oval in form, appeared, 
which also bears his arms. In 1607, a medal was struck 
on the occasion of the marriage of his eldest som On 
this his arms again appear. 

Visitors to the tomb of " William the Silent " in the 
cathedral at Delft, Holland, may see this shield cut in 
marble and beautifully illuminated. 

It is also interesting to note that in the Art Museum 
in Cincinnati, there is a Dutch silver collar of the seven- 
teenth century ; a copy of one in the Royal Museum at 
the Hague, on which is engraved the shield with all 
the quarterings exactly as we have them on our emblem. 

The first appearance of this coat-of-arms in this 
country, as far as can at present be ascertained, was on 
the fly-leaf of the "Magazine of the Reformed Dutch 
Church," which was issued in the year 1826. From what 
source that imprint was copied cannot be ascertained, 
as no reference is made to it in any of the volumes of 
the magazine. It was from a plain wood cut, but well 
executed for that time. The engraver appears to have 
made an error in placing the lions in the fourth quarter 
of the large shield, for every authority gives them as 
passant and not rampant The pillars which support 
the shield, must have been added at the time that this 
began to be used as an ecclesiastical emblem, for no 
mention of them is made in any of the ancient records. 
It may be that the spires which surmount the pillars 



HISTORY OF THE COAT-OF-ARMS. 



and point to the stars, were intended to be emblematic 
of the church pointing heavenward. The crown, crest 
and mantle were rudely depicted in the cut with which 
we have all become familiar. As they here appear they 
conform more closely to the original. Both the mottoes 
are now placed on ribbons, one above and the other 
below; originally they did not belong to the eoat-of- 
arins, but as they have been so long associated with it 
they have properly become a part of our emblem. 

In the year 1839 the Christian Intelligencer placed 
the emblem which the magazine had used, at the head 
of its columns, where it has remained ever since, and it 
is probable that all the dies now in use are copies of one 
of these. Within the last ten years it has come into 
general use in many of our churches and Sunday schools, 
being printed on the orders of services at the Christmas 
and Easter Festivals, and in some cases it has been 
engraved on gold medals. Several churches have already 
given it a place of honor; some on stained glass 
windows, others on banners and tablets. Among them 
may be mentioned churches in the following places, viz. : 
Albany, Syracuse, Schenectady, Athens, Catskill, Port 
Jervis, Hackensack, Newark. 

The following detailed description of the coat-of-arms 
was mainly taken from the " Centennial of the Theologi- 
cal Seminary of the Eeformed Church in America, 
1784-1884." 

The various armorial bearings on the shields, origin- 
ate from the fact that the Princes of Orange were also 
lords of other principalities, all of which are repre- 
sented in this emblem. 

The first quarter of the large shield bears the arms 
of Nassau, the capital of which was the birthplace of 
William the Silent. It has a gold lion rampant, on a 
blue field, surrounded by seventeen gold billets repre- 



Xii HISTORY OF THE COAT-OF-AEMS. 

senting, it is said, the union of the ten states of the 
Netherlands with the seven states of Holland under 
William. The second quarter represents Katzenelnbo- 
gen and has a red lion rampant gardant, crowned, on a 
gold field. The third quarter represents Vianden and 
has a red field banded with silver. The fourth quarter 
has Hwo gold lions passant gardant, on a red field, and 
is the shield of Dietz. 

The small shield is also quartered. The first and 
fourth quarters bearing diagonal bands of gold on a red 
shield represent the principalities of Chalons. The 
second and third quarters, with a blue horn or bugle 
suspended by a red ribbon on a gold field, that of 
Orange. These martial horns symbolize the courageous 
leadership of those who took up arms against the Moors 
and Saracens. 

The smallest shield is that of Jane of Geneva, who 
married one of the Princes of Orange. It is divided into 
nine squares or panels, five of which have gold, and 
four blue fields. 

The crown which surmounts the shield represents the 
Emperor, Charles the Great, who, while sovereign of 
the Netherlands, granted them imperial privileges, as 
also the right of canying the imperial crown above the 
coat-of-arms. 

On a coin issued at Ghent in 1582, appears the motto 
Nisi Dominus Frustra — " Without the Lord all is vain." 
The Dutch had to struggle for a home and a church, 
and the motto fitly expresses their deep religious con- 
victions, and their sincere hope in God. 

The motto in Dutch — Eendracht madkt macht — signi- 
fies, " Union makes strength." It is a free translation of 
the Latin motto of the " Republic of the Seven United 
Provinces of Holland," and was the rallying cry in times 
of despondency. 



HISTORY OF THE COAT-OF-AKMS. Xiii 

" The genuineness of these heraldic devices, the stir- 
ring historical associations connected with the shield of 
William, the exalted character of its owner, that great 
leader who was one of the founders alike of the Dutch 
Republic and the Reformed Church, and the motto so 
full of earnest inspiration, justify the ready acceptance 
and sustained popularity of this, the best known graphic 
symbol of the Reformed Church in America." 

GUIDE FOR ILLUMINATING: 

It is a rule in Heraldry that certain lines indicate 
certain colors. One may therefore readily know what 
color to employ in illuminating, by observing the follow- 
ing : — perpendicular lines indicate red ; horizontal lines, 
blue ; dot's, gold ; a plain surface, silver. 

The coloring of the ribbons is optional, but the color- 
ing of the shield and crest must conform to given rules. 
The use of the red ribbon at the top, and the blue at 
the bottom of our emblem, has become so general, that 
these color lines are inserted in this new die 



NOTE. — From the Medallic History of Holland, 
above referred to, and other sources, Rev. Dr. H. C. 
McCook prepared his historical decorations for the 
Council of the Reformed Churches, holding the Presby- 
terian order, which met in Philadelphia, in 1880. Subse- 
quently Rev. Dr. P. D. Van Cleef prepared his descrip- 
tion of these armorial devices for the Centennial Volume 
of the New Brunswick Seminary, 1884. See Medallische 
Historie der Republic von Holland. A copy, in French, 
is in the Philadelphia Library ; and a copy, in Dutch, 
is owned by the Hon. Garret D. W. Vroom, of Trenton, 
N. J. See, also Dr. McCook's Souvenir of the Historical 
decorations, 1880 ; and Centennial of the Theological 
Seminary at New Brunswick, 1884. D. D. D. 




KEY TO THE SYNOD OF DORT. 



In the following explanation, the figures in brackets 
indicate the number, in each case, of the persons who 
signed the proceedings of the Synod at its close : 

1. The political deputies (15). 

2. Their secretary. 

3. The English theologians (5). 

4. The theologians from the Palatinate (3). 

5. The delegates from Hesse Cassel (4). 
3. The Swiss theologians (5). 

7. The Wedderaw correspondents (2). 

8. The theologians from Geneva (2). 

9. The theologians from Bremen (3) and Embden (X). 

10. The Netherlands Professors. 

11. Deputies from Gelderland and Zutphen (4). 

12. Deputies from South Holland (5). 

13. Deputies from North Holland (5). 

14. Deputies from Zeeland (5). 

15. Deputies from Utrecht (2). 

16. Deputies from Friesland (4). 

17. Deputies from Over-Yssel (6). 

18. Deputies from Groningen (6). 

19. Deputies from Drenthe (2). 

20. Delegates from Walloon Churches (6). 

21. The President, Adsessors, and Scribes (5). 

22. Remonstrant Professors and Ministers who had 

been cited to appear before the Synod. 

23. The fire-place, having a large fire burning in it. 

24. Windows. 

25. Standing-space for spectators. 

26. The door. 



CHAPTEE I. 



THE RISE OF THE REFORMED CHURCH IN THE NETHER- 
LANDS. 

The Reformed Church of the Netherlands, mother of 
the Reformed Church in America, was born amid the 
storms of political revolution, and was trained in the 
school of oppression. We must therefore glance at the 
previous history of the land of her birth. 

The traveler, who at the present day visits the Nether- 
lands, sees with astonishment what energy, economy, 
and untiring perseverance have accomplished. Where 
now are seen flourishing cities, waving fields of corn, 
or herds of cattle grazing on the green pastures, the 
sea once held dominion, and is now restrained from reas- 
serting its rights only by the immense barriers which 
the people have raised between themselves and their 
enemy. The name Holland or Hollo wland expresses 
the nature of the country, as scooped out, lying lower 
than the sea. In their contest with the Spaniards, the 
people made their dykes and sluices means of defense, 
and thus employed their old enemy as an ally against 
the new. 

At the earliest period to which we can go back by 
the light of authentic history, the marshes and islands 
at the mouths of the Rhine, Meuse, and Schelde were 
occupied by barbarous tribes, of whom the Batavi 
a brave and warlike people were the most prominent^ 
and they were never conquered by the Romans but 
became their most efficient allies. In due time the 
Roman sceptre was broken, and the hordes of barba- 



RISE OF THE REFOEMED CHURCH 



rians from the north who sacked the imperial city also 
overran all parts of the empire. The Saxons, Frisii, 
Franks and others took the place of the Batavi who now 
disappear from history. 

In the latter part of the seventh century, Christian- 
ity was introduced into West Friesland, now North Hol- 
land, by Willibrod a Northumbrian priest. He came 
by invitation of Pepin who had conquered the Fries- 
landers, and was now desirous of their conversion to 
Christianity. He was chosen because of the similar- 
ity of their language to that of old English. After him, 
Boniface, who also was an English monk, and who 
became the celebrated missionary bishop of Germany, 
visited Friesland, accompanied by a large body of clergy. 
After having baptized thousands of the people, and 
founded imury churches, he was cruelly murdered at 
Dokkum. By the introduction of the Christian religion 
the foundations of civilization and freedom were laid. 

The Netherlands now came under the dominion of 
the Franks. Charlemagne, who was crowned King of 
the Franks in 76S, and Emperor of the Romans in 800, 
died at Aix-la-Uhapelle in 814. The empire which he had 
organized, and had governed with great energy, fell to 
pieces after his death. Divided counsels and weakened 
authority followed, and the various provinces of the 
Netherlands, obliged to take care of themselves, were 
governed by counts and dukes who paid homage to the 
emperors.* 

* " The counts at this time were officers appointed during 
pleasure by the sovereigns to administer justice, and superin- 
tend military affairs in the cities and provinces, a certain 
number of whom were placed under the authority of one duke. 
Many of the dukes and counts rendered their power hereditary 
and independent under the successors of Charlemagne in 
France and Germany." Du Cange in Comites et Duces quoted 
in Davies' History of Holland and the Dutch, vol. I, p. 1 9. 



IN THE NETHERLANDS. 



3 



These counts and dukes were continually involved in 
wars, and the provinces were often torn by internal 
dissensions. In the fifteenth century the whole of the 
Netherlands came under the authority of one lord of 
the soil, Charles the Bold, Duke of Burgundy, whose 
daughter Maria married Maximilian of Austria. In 
this way, the Netherlands became a part of the hered- 
itary possessions of the House of Austria. Their son, 
Philip the Fair, married Joanna, daughter of Ferdinand 
und Isabella of Spain, and the fruit of their union was 
the celebrated Charles V. hereditary monarch of Spain, 
Austria, the Sicilies, the Spanish possessions in Amer- 
ica, and the Netherlands. Thus, the Netherlands came 
under the yoke of Spain, a subjection fraught with woes 
to which the history of the world scarcely presents a 
parallel. Charles ascended the throne of Spain in 151G, 
one year before the appearance of Luther as a reformer, 
and he was elected Emperor of Germany in 151D. 

There is very much in the history of the Netherlands 
previous to the Reformation to awaken interest and 
excite admiration. The prosperity of the Southern 
Netherlands during the fourteenth and fifteenth cen- 
turies was remarkable. As we now walk through the 
quiet streets of those quaint old towns, Bruges, Ghent, 
and Antwerp, we find it hard to realize that at one time 
they were the marts for the commerce of the world, 
that traders from all countries thronged their fairs, 
that their streets were crowded with the thrifty sons 
of toil, by whom the most beautiful and costly fabrics 
were wrought, and that their merchants lived in princely 
luxury which was a marvel to the rest of Europe. 

In these free towns 1he spirit of liberty was nour- 
ished, the people became jealous of their rights, and 
often broke out in bold resistance. Ghent was regarded 
as the hot-bed of sedition, and the burghers of Bruges 



4 



EISE OF THE REFORMED CHURCH 



at one time restrained Maximilian himself of his lib- 
erty, until he had made concessions demanded by 
them. 

During this period the people also made progress in 
the arts. The Dutch and Flemish painters became cel- 
ebrated. It is claimed that the art of printing was in- 
vented by Lawrence Koster, of Harlem, in 1423. Clas- 
sical studies were pursued with great zeal and success 
among them, and an immense impulse was given to 
their commerce by the discovery of America in 1492, 
and also of a new route to the East Indies by doubling 
the Cape of Good Hope. 

Like the rest of Europe this country was lying in the 
darkness and under the curse of Popery. God's word 
was hidden, the traditions of men were followed, the 
cardinal doctrines of the Gospel were obscured, and 
religion thought to consist in the worship of saints, 
adoration of relics, and observance of ceremonies ; and 
whenever a faint ray of light appeared it was speedily 
quenched. 

But in due time light came that could not be quenched. 
The lamp that was lighted at Glarus and Wittemberg 
was brought into the Netherlands. The writings of 
Zwingli, Luther and the other reformers were carried 
every where with inconceivable rapidity, and the peo- 
ple eagerly received the words of life. But as England 
had her Wycklilfe, and Bohemia her Huss and Jerome, 
"morning stars " that shone before the rising of the 
sun of the Keformation, so had Holland her Wessel 
Gansevoort and Rudolf Agricola, natives of Groningen 
and eminent scholars, who in the latter part of the fif- 
teenth century, fifty years before Luther, studied the 
Scriptures and came to the knowledge of the doctrine 
of justification by faith, as well as the other cardinal 
doctrines of the gospel. 



IN THE NETHERLANDS. 



5 



Gansevoort or Wesselius, as he was frequently called, 
was celebrated for his attainments in theology. He 
taught at Heidelberg, Louvain, Paris, Rome, and finally 
settled in his native city of Groningen, in the neighbor- 
hood of which was a celebrated school over which he 
exerted great influence until his death in 1489. His 
views of evangelical truth were clear, and he denied 
many of the doctrines of the papacy, such as the author- 
ity of tradition, justification by works, the sacrifice 
of the mass, priestly absolution, purgatory" and papal 
infallibility. Luther became acquainted with the writ- 
ings of Wesselius long after he himself had reached 
the gospel foundation, but so clearly did these writings 
contain his own evangelical views, that in order to pre- 
vent his enemies from using this fact to his disadvan- 
tage, he felt called upon solemnly to declare that he had 
not until then had knowledge of them, and that he was 
comforted and delighted with the confirmation of his 
faith afforded by them. 

Agricola was distinguished for his attainments in 
Greek and Latin literature and in various sciences. 
He spent a great part of his life as a Professor at Hei- 
delberg, and preceded Erasmus in applying the knowl- 
edge of Greek to the critical examination of the New 
Testament. In theological views he was in harmony 
with his friend and countryman Wesselius. The seed 
sown by these men was quickened into life by the Refor- 
mation.* 

Erasmus, the eminent scholar of Rotterdam, by his 
bold exposures of the corruptions of the Church and 
the vices of the clergy, contributed not a little to con- 
vince the people of the need of a reformation. He at 
first encouraged the work, but when he saw that days 

♦UHman's Reformers before the Reformation. 



G 



RISE OF THE REFORMED CHURCH 



of danger were approaching, his faith and courage 
failed him. " Erasmus would have purified and repaired 
the venerable fabric of the Church with a light and cau- 
tious touch, fearful lest learning, virtue, and religion 
should be buried in its fall ; while Luther struck at the 
tottering ruin with a bold and reckless hand, confident 
that a new and more beautiful temple would rise from 
its ashes." * 

The gospel was extensively received, the Bible w T as 
accepted by very many as the only rule of faith, and 
the spread of evangelical doctrine was astonishingly 
rapid. But now began a mighty and protracted con- 
test for freedom of conscience. A people who had been 
long accustomed to watch and fight for their civil 
rights might well be expected to contend for religious 
liberty. There was a call to it, for popery was ready 
to meet them with her favorite argument of persecu- 
tion. 

Charles, though not of a cruel temper, was devoted 
to the papal see, and was ready to use his power for the 
maintenance of its dominion over the minds and con- 
sciences of his subjects. Thinking himself called to 
root out the growing heresy, he did in his hereditary 
dominions of the Netherlands where he was free to 
act, what he could not do in Germany where he was 
trammeled by the Protestant princes. With promptness 
worthy of a better cause, he began as early as 1521, 
to issue the most severe edicts against his Protestant 
subjects in the Netherlands. 

" By these, the reading of the Evangelists and Apos- 
tles, all open or secret meetings to which religion gave 
its name in ever so slight a degree, all conversations on 
the subject at home or at the table were forbidden 

*Davies, Holland and the Dutch, Vol. I., p. 355. 



IN THE NETHERLANDS. 



7 



under severe penalties. In every province special courts 
of judicature were established to watch over the exe- 
cution of the edicts. Whoever held these erroneous 
opinions was to forfeit his office without regard to his 
rank. Whoever should be convicted of diffusing heret- 
ical doctrines, or even of simply attending the secret 
meetings of the Reformers, was to be condemned to 
death ; and if a male, to be executed by the sword ; if a 
female, to be buried alive. Backsliding heretics were 
to be committed to the flames. Not even the recanta- 
tion of the offender could annul these appalling senten- 
ces. Whoever abjured his errors gained nothing by 
his apostasy but at furthest a milder kind of death." * 

These edicts were unrelentingly executed during 
the reign of Charles by inquisitors appointed for the 
purpose, and tens of thousands suffered death, although 
these ministers of cruelty were greatly impeded in their 
Work by the political institutions of the country and 
the independent spirit of the people. 

Notwithstanding these cruelties, Charles was always 
popular in the Netherlands. He was a native of the 
country,' spoke the language of the people, preferred 
their free manners to the reserve of the Spaniards, con- 
ferred office on natives, and was courteous in his inter- 
course with his subjects. "While his armies trod down 
their corn fields, while his rapacious imposts diminished 
their property, while his governors oppressed, his exe- 
cutioners slaughtered, he secured their hearts by a 
friendly demeanor."t 

In the year 1555 occurred one of the most remark- 
able events of modern history, the voluntary abdication 
of Charles V. Enfeebled by disease, tired of the cares 

Schiller's Revolt of the Netherlands, p. 44. 
+ Schiller's Revolt, p. 46. 



8 



RISE OF THE REFORMED CHURCH 



of Empire, and sick of its hollow splendors, a disap- 
pointed and dejected man, he resigned his crown, and 
retired to the monastery of Yuste in Spain to spend 
the remainder of his days in seclusion from the world. 
What a commentary on earthly glory ! He had sown 
the wind and reaped the whirlwind. Never did a prince 
abuse such splendid opportunities for doing good to his 
subjects and to the world. How different would have 
been the course of events if Charles had favored or 
even tolerated the Reformation. 

In a solemn convention at Brussels, Charles placed the 
sovereignty of the Netherlands in the hands of his son 
Philip, with the earnest desire and fond hope that the 
affection of the people for the father might be trans- 
ferred to the son. Philip on his part took a solemn oath 
to respect the constitution of the states, the liberties, 
customs and usages of the people.* 

In the character of Philip we iind scarcely a single 
pleasing feature. He was a proud, gloomy bigot, reserv- 
ed, cruel, revengeful. A Spaniard by birth, and edu- 
cated by Spanish priests, he had nothing of the special 
attachment of his father to the people or country of the 
Netherlands. He had large ideas of authority, little gen- 
erosity and no sympathy with the common people. Much 
as the states had suffered under Charles, they looked 
with dread to the assumption of power by his successor ; 
for in his dark and gloomy visage they read at once 
of designs against their liberties, and they read cor- 
rectly, t So far from profiting by the failure of his 
father's measures of persecution, he resolved to adopt 
them, and to prosecute them more vigorously, like the 
foolish Rehoboam who said to the people on his acces : 

♦Prescott's Philip II. Vol. I., p. 12. 
f Schiller, p. 47. 



IN THE NETHERLANDS. 



9 



sion to the throne, "My father made your yoke heav}^, 
and I will add to your yoke ; my father also chastised 
you with whips, but I will chastise you with scor- 
pions." * 

It was his settled determination at all hazards to root 
out the Protestant faith from his dominions, being, as 
he said, more willing to be without subjects than to be 
a king of heretics. He violated his oath, broke every 
pledge, and continually planned new measures of 
greater severity. 

Philip left the Netherlands in 1559 and committed the 
government to his sister Margaret, Duchess of Parma. 
He was anxious to introduce the Spanish Inquisition, 
but knowing that such a measure would produce an 
immediate and universal rebellion, he satisfied himself 
with obtaining a remodeling of the Church, by forming 
thirteen new bishoprics, which were under his con- 
trol, and which he filled with men who were ready to do 
his pleasure. 

It was claimed that the interests of the Church 
required this measure, for hitherto there had been only 
four bishoprics in the whole country. But the people 
understood the intent of this measure, and they saw in 
it a serious encroachment on their liberties ; for all these 
new ecclesiastics, were to be clothed with inquisitorial 
powers, and to be entitled to seats in the Assemblies of 
the States, where they would act of course, not t 
friends of the people, but as servants of the king. 
Chief among these was Cardinal Granvelle, a man of 
extraordinary abilities and unbounded and unscrupu- 
lous ambition, who was made archbishop of Mechlin, 
primate of the Netherlands and chief counselor of the 
regent. 

*1. Kings, xii : 14. 



10 RISE OF THE REFORMED CHURCH 

The work of persecution now received a fresh 
impulse ; the officers of the dreaded tribunal were 
everywhere at work, and tempting rewards were offered 
for the betrayal and apprehension of the so-called here- 
tics. Yet the gospel spread rapidly, there was an 
enthusiasm for martyrdom, and many went to the stake 
singing psalms of praise in which the multitude joined. 

The various encroachments that were constantly made 
upon the liberties of the country filled the minds of the 
nobles, Catholic and Protestant alike, with serious 
alarm. Some who were in the council of the regent 
remonstrated, and letters and embassies were sent to 
Philip, but all to no purpose. At last a large number, 
chiefly of the lower nobility, bound themselves by a 
solemn oath to protect one another against the Inquisi- 
tion. A body of two hundred or more proceeded to 
Brussels to present a petition to the regent, in which, 
while they made the most emphatic professions of loy- 
alty, they asked relief for their bleeding country by 
the suppression of the Inquisition, and the repeal of all 
oppressive edicts on the subject of religion. As they 
came on foot with their petition, the Count of Barlai- 
mont whispered in the ear of the regent, who seemed 
somewhat disconcerted, that " they were nothing but a 
crowd of beggars." This title, applied to them in deri- 
sion, they adopted and proclaimed themselves the " Con- 
federacy of the Gueux." * 

The formation of this league filled the regent with 
alarm and greatly encouraged the holders of evangel- 
ical truth. They were emboldened to profess their opin- 
ions and to perform their worship more openly. In 
some places the mob, urged by fanatical zeal, broke into 
the churches and threw down pictures, images, and 

*Davies, ; vol. I., p. 522.— Gueux, French for beggar.— Pres- 
cott's Philip II, Vol li., p. 12. 



IN THE NETHERLANDS. 



II 



altars. In Flanders alone, f onr hundred churches were 
despoiled in a fortnight. This resort to violence was 
unjustifiable, was by no means encouraged by the con- 
federate nobles, nor by the leading advocates of the 
evangelical doctrines ; but it afforded Philip a pretext 
for the introduction of new and still more severe meas- 
ures. 

Divided counsels, lack of means, and dissensions 
among the nobles artfully fomented by the government, 
interfered much with the efficiency of the league ; and 
many of the Catholic members left it when they saw the 
excesses of the image breakers, and after a series of 
reverses in the civil war that ensued, it was broken up. 
But though temporary and unsuccessful, this league had 
a powerful influence on the affairs of the Netherlands. 
In 1572, when the Duke of Alva was in power, William 
van de Mark in command of a fleet of twenty-four ves- 
sels, being refused permission to enter the ports of Den- 
mark or Sweden, turned to England as his only 
resource ; but Elizabeth, menaced by Philip in case pro- 
tection should be afforded to the Gueux, refused to har- 
bor him and his fleet. Driven to desperation they 
sailed for the Texel, with the intent of attacking the 
Spanish ships of war lying there, but being forced by 
the weather to enter the Meuse, they took possession of 
the town of Bril at the mouth. This was the beginning 
of open hostilities and it encouraged resistance in vari- 
ous parts of the country.* 

The evangelicals were meanwhile, fast tending to effi- 
cient Church organization. For many years, they were 

*Davies,' Vol. L, p. 577.— Bril is the Dutch for spectacles. 
Hence the jeii- de-mot : 

"De Eerste dach von April 
Verloor Due d'Alva zynen Bril." 



12 



RISE OF THE REFORMED CHURCH 



compelled to worship secretly, and they called them- 
selves " Der Nedeiiandsche kercken die onder't Cruis 
sitten." — The churches of the Netherlands which sit 
under the Cross." The confession of faith composed 
by Guido de Bres in 1559 was published in 1561, was 
adopted by the Synod of Antwerp in 1566, and by that of 
Wesel in 1568. It was modeled after the confession of 
the Eeformed Church of France, contained thirty-seven 
articles, and is one of the standards of doctrine of the 
Church in America at the present day. 

Perhaps nothing tended more to the spread of the 
Eeformation than public field-preaching, which was 
begun almost simultaneously in the southern and north- 
ern provinces ; in the former by Herman Stryker to a 
congregation of some thousands in a field near Ghent ; 
in the latter by Jan Arentsen near the City of Hoorn. 
These examples were speedily followed in all parts of 
the country and multitudes every where assembled to 
listen to the popular stirring eloquence of the preach- 
ers. On these occasions infants were presented for 
baptism, the marriage ceremony was performed, col- 
lections for the poor were made 1 and the Psalms, which 
had just been translated into Low Dutch were sung with 
enthusiasm by the vast congregations.* 

Three pastors were about this time set over the 
Church of Amsterdam, Jan Arentsen, Peter Gabriel 
and Nicholas Scheltius, men of zeal, self-denial, simple 
manners and greatly endeared to the flock. Deacons 
and deaconesses were appointed at the same time to 
administer alms without distinction of persons.! It 
is probable that many churches were secretly formed 

*Schiller, q. 174. Prescott, Vol. II., p. 22, Brandt's Ref. 
ormation, Vol. I., p. 172. 

fLe Long Reformatie en Amsterdam p. 531 \ 



IN THE NETHERLANDS. 



13 



on the Genevan Presbyterian model, for in 1559 rewards 
were offered for the apprehension of a minister, elder, 
or deacon ; and in 1568 the representatives of these 
chnrches met in Synod at Wesel on the Ehine because 
unable to do so safely in the Netherlands, and there they 
provisionally adopted rules of Church government and 
order. 

The cup of misery for the Netherlands was not yet 
full. Philip exasperated by the conduct of the nobles, 
enraged by the obstinacy of the people, mortified by 
the failure of all his measures to extirpate heresj 7 , and 
driven to desperation, forced the publication of the 
decrees of the Council of Trent, and determined that 
the extremest measures of persecution should be vig- 
orously employed. He had hitherto feared to send a 
Spanish army ; but it now came composed of 10,000 men 
headed by that monster of cruelty the Duke of Alva, 
who appeared to the terror of the country in 1567 and 
unfortunately, just at the time when through the decided 
measures of the regent, quiet seemed to have been 
restored. He immediately established a court of twelve 
members which he called the " Council of Tumults " 
from its professed design to bring to justice those who 
had created disturbances ; but the people more appro- 
priately called it the " Council of Blood." By this court 
of which the cruel Vargas was the leading member, 
the most horrible atrocities were committed. Tho 
Counts Egmond and Hoorn were entrapped, insulted 
with a mock trial, and beheaded in the market place at 
Brussels. Death was decreed against all who had 
signed the petition against the Inquisition, all who had 
been in any way connected with the image-breakers, 
all who had heard a sermon, sung a psalm, or given 
lodging to a heretical preacher. Every refinement of 
torture was used, and it was the boast of Alva that in 



14 



EISE OF THE REFOEMED CHURCH 



the space of seven years, no less than eighteen thousand 
persons had perished by the hands of the executioner 
beside those who had fallen in battle. One hundred 
thousand houses were deserted, their inmates having 
ned for refuge to other nations. Very many of these 
refugees found their way to England and introduced 
into that country the useful manufactures in which 
they had been engaged in their own land. 

This darkest hour of the night heralded the morn- 
ing. William of Orange was God's chosen instrument 
for the deliverance of this oppressed people. 

He was born at Dillenburg in Germany, was sent 
when eleven years of age to the court of Maria of 
Hungary, was taken into the confidence of Charles V., 
and when a mere youth was put in command of an 
army against France. On Philip's accession to the 
throne he stood at the head of the nobility of the 
Netherlands, and was made stadth older of Holland, 
Zealand, and Utrecht, and also one of the counselors 
of the regent Margaret on the departure of Philip to 
Spain.* He remained in the council as long as he could, 

*Tho Stadtholder was Captain-general and Admiral of the 
land and naval forces of the Republic. His dignity was 
originally not hereditary, but elective by the provinces. Dur- 
ing war he disposed of all military grades, and conducted all 
military operations as General-in-chief. The Stadtholder be- 
ing at the same time, Admiral of the naval forces of the Re- 
public, the commanders of the separate fleets were called 
Lieutenant- admirals. The Stadtholder might at any time 
enter the hall of the States General and propose public meas- 
ures, but he had no vote and no right to deliberate. During 
his presence debate was suspended ; and when the object of 
his visit was attained, he left the assembly. After William 
I, the dignity of Stadtholder was continued by successive 
elections in the family of the Prince of Orange until 1672, 
when William III. procured it to be made hereditary."— Brod- 
head's History of New York. Vol. I., p. 450. 



IN THE NETHERLANDS. 



15 



speaking often boldly and faithfully against the oppres- 
sive measures that were pursued, until a little before 
the arrival of Alva he was compelled by the arbitrary 
demands of the regent to resign his position. He retired 
to his hereditary possessions in Germany, and with an 
anxious mind watched the progress of affairs in the 
Netherlands, while many exiles gathered around him 
and entreated him to interpose for uie suffering country. 
At last he consented, enlisting his four brothers in the 
cause. At his and their own expense chiefly, an army 
was raised and the contest with Alva began. The north- 
ern provinces at once rallied around William who gained 
so many advantages that Alva resigned his office and 
left the country in 1573. 

William was called "the silent," not on account of 
a taciturn disposition, but because when the king of 
France revealed to him that he had agreed with the 
king of Spain that all the Protestants in the country 
should be destroyed, he maintained silence, kept his own 
counsel, and formed his plans for service and sacrifice 
for his country. He was as able to read the thoughts 
and plans of others as he was to conceal his own. He 
has been accused of selfish and ambitious aims, but how 
can the genuineness of his patriotism be questioned if 
we judge him by his works and sacrifices ? He was 
opposed to all violent, revolutionary measures, hoping 
through petition to obtain a just administration of 
affairs, and he resorted to arms only when nothing else 
remained to be done ; but then he was ready to sacrifice 
his all. His uncommon sagacity, wisdom, caution, per- 
serverance and steadfast devotion to the cause of civil 
liberty none can deny, nor question his rightful claim 
to the title given him by a grateful people of " Father 
of their Fatherland." 

He was taught the Protestant faith in his childhood, 



16 RISE OF THE REFORMED CHURCH 



but when he became an attendant at courts, he was 
trained in and he conformed to the Romish or Court 
religion. On his retirement to Germany he made the 
subject of religion one of special study and returned 
to the faith of the Eeformation.* Whether that faith 
was embraced with the understanding merely, or with 
the heart also, is known only to God, though we cannot 
but hope that divine grace had entered the heart of one 
who after the loss of three brothers could write to the 
sole remaining one as follows: "On account of my 
grief, I scarcely know what to do. Notwithstanding, 
we must always acquiesce in God's will, trusting in the 
Providence of Him who has given the blood of His own 
Son for the benefit of His Church, and believing that 
He will do nothing but what shall in the end be for 
His own glory, and the establishment of the Church. 
Although to the world it may seem impossible, and 
although we should all return, and the people all perish, 
yet we may be sure that God will always see to His 
own cause."t 

Is it strange that a people who had such a leader 
manifested extraordinary courage and endurance ? For 
examples of their spirit we need only refer to the sieges 
of Harlem, Alkmaar and Leyden, in defense of which 
cities the women and children stood side by side with 
the men. When the people of Leyden, mad with 
hunger, demanded of one of the burgomasters,! Peter 
Yanderwerf, that he should give them food or treat for 
the surrender of the cit\, he replied: "I have made 
an oath, which, by the help of God, I will keep, that 

*M. Groen's " Kort Overzigi," p. 38. 

tPrescott's Philip II., Vol. II., pp. 93, 137. 

%"To the burgomasters was committed the care of the 
police and the ammunition, of the public peace, and of cleans- 
ing and victualling the town."— Davies, Vol. I., p. 77. 



IN THE NETHERLANDS. 



17 



I will never yield to the Spaniard. Bread, as you well 
know, I have none ; but if my death can serve you, 
slay me, cut my body into morsels, and divide it amongst 
you." The burghers,* called to the enemy from the walls. 
"You found all your arguments on the misery and 
famine that threaten us ; you say that we are eaters 
of dogs and cats : know that when this food shall fail 
us, we have each a left arm which we will eat while 
we preserve our right to drive the tyrant and his blood- 
thirsty bands from our walls ; and if God shall, as we 
have justly merited, deliver us into your hands, we will 
ourselves set fire to our city rather than become your 
slaves."t The dykes were cut, and relief came over the 
waters to the starving people after they had endured 
the siege five months. The Prince of Orange wishing 
to reward them for their bravery, offered to give them 
an annual fair or a university as they might prefer, and 
they immediately chose the latter, and so the famous 
university of Leyden originated. 

When the states took up arms against Alva they had 
no idea ef throwing off the yoke of Spain.! In a petition 
to the king they said : " Since they, ( the duke and his 
creatures) take pleasure in our death, and think it their 

*" Burghershrp was generally obtained by the payment of 
a sum of money, and the registry of the citizen's name upon 
the roll of burghers. It was hereditary. It could pass by 
marriage, and it could be acquired by females as well as by 
males. Foreigners also, after a year's probation could become 
burghers. The burgher-right gave to the citizen freedom 
of trade, exemption from tolls, special privileges and favors 
in prosecutions, and an exclusive eligibility to municipal 
office.— Brodhead's New York. Vol. I. p. 453. 

fBavies, Vol. II., p. 12. 

tThe legislative assembly of each province was called " the> 
States" of that province. The States General was composed, 
of deputies from the provinces. 



18 



EISE OF THE REFORMED CHURCH 



interest to be our murderers, we will much rather die 
an honorable death for the liberties and welfare of our 
dear country than submit to be trampled under foot by 
insolent foreigners, who have always hated or envied 
us. By so doing we shall at least transmit to our pos- 
terity this fame and reputation, that their ancestors 
scorned to be slaves to a Spanish Inquisition, and there- 
fore made no scruple of redeeming a scandalous life by 
an honorable death. We contend for nothing less than 
freedom of conscience, our wives and children, our lives 
and fortunes. We do not desire to be discharged from 
our allegiance to your Majesty, but only that our con- 
science may be preserved free before the Lord our God, 
that we may be permitted to hear His holy word, and 
walk in His commandments, so that we may be able to 
give an account of our souls to the Supreme Judge at 
the last day."* 

But Providence led the people to freedom by a way 
that they had not devised. In 1572 an assembly of the 
states was held at Dordrecht by which William was 
proclaimed stadtholder of Holland, Zealand, Friesland 
and Utrecht. The states of Holland at the same time 
felt compelled for their own safety to expel the Roman- 
ists from the churches and to establish the Reformed 
religion. This measure was carried with some diffi- 
culty, but it was felt to be necessary inasmuch as the 
ecclesiastics were the sworn friends of Spain. They, 
however, did not, forgetting their own struggles for 
freedom of conscience, proceed to persecute the Roman- 
ists, but decreed that " not only all religions ought to 
be tolerated, but that all restraint in matters of religion 
was as detestable as the Inquisition itself. 

♦Magazine of the Ref. Dutch Church, Vol. I., p. 354. 
*Brodhead, Vol. I., p. 100. 



IN THE NETHERLANDS. 



19 



In the year 157,9 the foundations of the Kepublic were 
fairly laid in the formation at Utrecht of the Union of 
the Seven Provinces. The motto, "Eendracht maakt 
macht" "Union makes strength," was adopted. The 
provinces were driven to this nnion and they found 
strength and glory in it ; the rights of conscience were 
again confirmed by William; two years later (1581), 
allegiance to Spain was renounced, independence was 
formally declared, and Philip was deposed. To appre- 
ciate this bold and noble step we must bear in mind 
the notions of the day in regard to the divine right of 
kings, and we will see that the declaration of inde- 
pendence issued on this occasion, in its assertion of 
republican principles, was far in advance of the com- 
mon sentiment of the age. The following extract will 
suggest that it was not unknown to the illustrious men 
who in 177 G drafted our own : 

"The States-General of the United Provinces of the 
Netherlands to all who shall see or read these presents, 
greeting : Whereas, It is notorious to every one that 
the prince of a country is established by God as a sov- 
ereign chief of his subjects to defend and preserve them 
from all injuries, oppressions, and violences, as a shep- 
herd is ordained for the defense and protection of his 
flock; and that subjects are not created of God for the 
sake of the prince, to be obedient to him in all that 
he commands, whether it be pious or impious, just or 
unjust, and to serve him as his slaves ; but that the 
prince is made for the subjects, without whom he can- 
not be prince, in order to govern them according to right 
and reason, and maintain and love them as a father his 
children, or a shepherd his flock, who risks his person 
and life to defend and protect them. And when he 
does not do this, but instead of defending his subjects, 
seeks to oppress them and to deprive the|m of their 



20 



RISE OF THE REFORMED CHURCH 



privileges and ancient customs, and commands them and 
uses them as slaves, he ought not to be deemed a prince 
but a tyrant; and as such, his subjects, according to 
right and reason, can no longer recognize him as their 
prince, especially when this is done with deliberation 
and by the authority of the States of the country, 
but they can abandon him, and without any impropriety 
choose another in his place as chief and lord to defend 
them." 

The declaration then recites the conditions on which 
the Dutch had remained in allegiance, and the griev- 
ances they had suffered from the Spanish government, 
and then concludes as follows : 

"We therefore, make it known that from the fore- 
going considerations and pressed by extreme necessity 
as we have said, we have with one accord, deliberation, 
and consent, declared, and do declare, the king of Spain 
deposed ipso jure from his sovereignty, right and her- 
itage in these countries, and that we have no longer any 
intention of recognizing him in anything touching the 
prince, or his sovereignty, jurisdiction, or domains in 
these Lower Countries, and that we shall no longer use 
his name as sovereign, nor shall we permit any one thus 
to make use of it, for we have found this to be expedient 
for the good of the country. And to do this, and all 
that may result, we give to all those whom it may con- 
cern, full power, authority and special command. In 
witness whereof we have hereto set our seal. Given 
at the Hague, in our assembly, July 26th 1581.* 

What review of the object and powers of government 
could be more clear and just than that which the States 
of the Netherlands set forth in this document more than 
three hundred years ago? What improvement has 
been made on it in this day of boasted progress of 



*Brodhead, Vol. I., Appendix p. 760, 



IN THE NETHERLANDS. 



21 



liberal principles ? The adoption of such a paper well 
entitles Holland to the name that has been given her, 
" Mother of Free States." 

The Dutch republic increased in strength and pros- 
perity from day to day. The Reformation having been 
crushed in southern ISTetherlands, many lovers of the 
evangelical doctrines came to the northern provinces 
to find an asylum, and many also came from Germany, 
aud many Huguenots from France. This little country 
rose rapidly to importance as a commercial nation, and 
in a few years became mistress of the seas. Even while 
fighting for her rights, she was extending her trade 
to every land, and her merchantmen came home laden 
with riches from the ends of the earth. The arts and 
sciences and literature were cultivated with zeal and 
success, and in every department of learning, divinity, 
law, politics, medicine, the fine arts, and military and 
naval science, the sons of Holland stood in the seven- 
teenth century, in the front rank. In divinity the 
renowned names of Junius, Gomarus, Arminius, Coc- 
ceius, and Voetius represent a host. In political sci- 
ence who of their age excelled Olden Barneveldt and 
the De Witts? In naval affairs, what names occur 
more readily to the reader of history than Heemskerk, 
Tromp and De Euyter ? Of classical scholars we need 
only mention Scaliger and Heinsius ; of philosophers, 
Grotius, Plancius and Spinoza : of physicians, Boer- 
haave and Tulp ; of historians, Brandt, De Laet and Van 
Meteren ; of artists, Gerard Douw, Eembrandt, Vander- 
velde and Wouvermans ; of poets, Cats and Vondel, the 
former " remarkable for purity of diction, felicity of de- 
scription and tenderness of sentiment ; the latter " dis- 
tinguished for the lofty fire of his imagination, the grand- 
eur of his conceptions, and the vigor of his expression;'* 

*Davies, Vol. II., p. 667. 



22 



RISE OF THE REFORMED CHURCH 



The rights of conscience were sacredly guarded by 
the Republic. The Reformed faith of the Calvinistie 
type was the established national religion ; but by its 
side every form of doctrine and worship was freely 
tolerated, and the Romanist and Lutheran were each 
permitted in his own way to worship God. The Jew, 
hunted as an outlaw in every other country, was here 
welcomed, and Holland became the place of refuge for 
all who in any part of Europe were oppressed on account 
of their religion. Walloon churches were established 
by refugees from Belgium and France using the French 
language ; Scotch churches by the Presbyterians from 
Scotland; the Pilgrims of England dwelt at Leyden 
twelve years before they embarked for America; and 
the Non-conformists of England found, on the restora- 
tion of the Stuarts a resting place in Holland. These 
last simply exchanged places with Charles who returned 
from exile to drive them into it. Amsterdam was 
reproached as a " common harbor of all opinions and 
of all heresies." Andrew Marvell wrote in not very 
friendly rhyme, 

" Hence Amsterdam, Turk, Christian, Pagan, Jew, 
Staple of sects, and mint of schism grew. 
That bank of conscience, where not one so strange 
Opinion, but finds credit and exchange : 
In vain for Catholics ourselves we bear, 
The universal church is only there." 

It was a day of great mourning through the land, when 
William of Orange was removed from the head of the 
Republic by his assassination at Delft in 1584. As he 
fell, he exclaimed, "My God, my God, have mercy on 
my soul, and on this unhappy people." The Stadthold- 
ership was conferred upon his son Maurice, a youth of 
seventeen years, but a son worthy of his sire. The peo- 
ple were at first greatly disheartened, and the Spaniards 



IN THE NETHERLANDS. 



23 



improved the opportunity to attempt the recovery of 
much that had been lost. But soon, aid came from Eng- 
land to the great joy of the people, the Earl of Leicester 
being sent by Queen Elizabeth with a body of troops. 
In the view of the Pope, this was a heinous crime on the 
part of Elizabeth, and he in the exercise of his blas- 
phemously assumed function of Prince of the Kings of 
the earth, at once proceeded to depose her. The execution 
of the sentence devolved on Philip, who as his obedient 
subject, prepared and sent to sea, what he proudly 
called the "Invincible Armada" which was scattered 
and destroyed in sight of the shores of England. 

Maurice was an able statesman and successful gen- 
eral, and after a series of victories over the Spaniards, 
a truce for twelve years was agreed upon with Spain. 
This period of rest was well improved by the Nether- 
lands, by the increase of her commerce and resources, 
and the strengthening of her institutions. It was, how- 
ever, marked by fearful internal troubles, by conten- 
tions in Church and State and by the disputes between 
the Gromarists and Arminians which resulted in the 
calling of the Synod of Dort, and the condemnation of 
the Arminian doctrines. 

At the end of the truce hostilities were resumed, but 
Spain was no longer formidable. Maurice died in 1625, 
and his brother Frederic Henry was elected Stadtholder 
of most of the Provinces, and under his wise and excel- 
lent government great prosperity was enjoyed. Mean- 
while Philip II. and also Philip III. passed from the 
scene, and in 164£j the independence of the United Prov- 
inces was formally acknowledged by Philip IV. Thus 
ended a contest which had been carried on for nearly 
three generations by three successive tyrants of Spain, 
resisted by three successive Princes of the House of* 
Orange. 



24 



RISE OF THE REFORMED CHURCH 



The reader will mark in this wonderful history the 
hand of God, who defeateth the counsel of princes and 
seattereth their armies. We stand in awe as we con- 
template how the pride of Spain, the proudest and at 
that time most powerful kingdom in Europe was 
humbled by a people inhabiting reclaimed marshes 
occupying a country so destitute of natural resources 
that bread for their support, and the stones and timber 
for the dykes needed for their protection had to be 
brought from other lands. For eighty years this 
memorable struggle of weakness Avith power was con- 
tinued with untiring perseverance, and the people not 
only succeeded in the end, but they grew during the 
strife, and gathered strength while walking in the 
fires, so that long before theii: independence was 
acknowledged, they commanded the admiration of the 
world for their progress in art, science, and literature, 
for the extent of their commerce, for the strength of 
their government, and for their power by sea and land. 
It was the Lord's doing and it is marvelous in our eyes. 

But inasmuch as God works by agencies, it is exceed- 
ingly interesting as well as profitable to trace them. In 
this instance very many contributed to bring about the 
result. Philip strangely mistook the character of the 
people, and adopted the very policy that was sure to 
defeat his purpose. Persuaded that the suppression 
of heresy would be the work of a day only, and that his 
father had failed through excess of leniency, he adopted 
severer measures ; but this very course instead of sub- 
duing the so-called heretics, roused the Catholics to 
become their allies. 

Many of the causes of the success of the Dutch are 
fully traced in Davies' History of Holland, to which the 
reader is referred, as we can only glance at them.* Much 

*Vol. II, p. 65 3. 



IN THE NETHERLANDS. 



25 



is to be attributed to the moral qualities of the people. 
Their known integrity commanded universal confidence; 
and placed at their disposal the treasuries of other 
nations. The advantage of this appeared in the prompt- 
ness and vigor of their action, and in the contentment 
and spirit of their well-paid soldiery. 

They were remarkably firm and persevering. Their 
patient struggle with the ocean for ground to stand 
upon, trained them for endurance in the contest for 
rights without which the soil would have been of little 
value. They looked with singleness of eye to the work 
before them, and would not be diverted by side issues, 
nor drawn off by flattering temptations, nor driven 
from it by threats of imprisonment, banishment or 
death. " The goal which they had determined to reach 
did not change its position from day to day as whim, 
ambition or circumstances dictated. In their deepest 
reverses, at their highest elevation of prosperity, it was 
still the same. They pursued their path toward it with 
slow and measured steps, and when at last they attained 
it, they suffered no disappointment, they experienced 
no reaction. They did not, as it too often happens, in the 
bitterness of deceived hope, rush back to a condition 
worse than that they had left, but were content to find 
what they had sought, freedom and security ; and riches, 
glory and honor were added to them." 

They were quiet, unselfish patriots, seemingly care- 
less of personal glory, but wrapped up in the cause of the 
country. Spanish gold, though freely offered could not 
bribe one of them ; the country was everything, the 
individual nothing. 

Their household economy enabled them to pour mil- 
lions into the exhausted national treasury when they 
were needed. The highest officers of the government, 
and the military and naval commanders lived in the 



26 



RISE OF THE REFORMED CHURCH 



most modest and frugal style. And every housewife 
carefully husbanded resources for the help of the strug- 
gling country. 

The nation abounded in men of marked ability, for 
the discipline to which it was subjected, could not fail 
to train and strengthen the intellect. Her statesmen 
and diplomatists took their stand by the side of the 
leading minds of the French, Spanish and English gov- 
ernments. 

Much was due to the navy, which very early became 
the right arm of defence; the naval commanders of 
the republic covered themselves with unfading glory. 

The prevalent form of municipal government was of 
no little advantage. Every town in the confederacy 
was in a sense independent, and hence a serious blow 
in one quarter did not result in the destruction of the 
whole. Besides, the rights which the towns had gained, 
little by little, from the earliest periods, were well 
known to the people who were accustomed to discuss 
and jealously to guard them. 

The geographical position and physical features of 
the country were favorable. Their harbors while dan- 
gerous to an ignorant enemy, were places of security 
for their own ships brought in by their experienced 
pilots. The northern part of the country could be trav- 
ersed by an army only in the winter, while all along 
the coast, the sea was in waiting, a ready ally more 
powerful than troops. Holland was also greatly strength- 
ened by the influx of multitudes of the best people 
from southern Netherlands, France, Germany and Eng- 
land, who here found refuge from persecution and who 
identified themselves with their protectors and strength- 
ened their hands. 

It is impossible to estimate how much the world owes 
to this protracted but successful contest in the Nether- 



IN THE NETHERLANDS. 



27 



lands. The opposition of Philip was to Protestantism 
or what he called heresy, and to liberty not only in the 
Netherlands, but in England, France, everywhere. How 
much America owes to the firm maintenance of the 
rights of conscience there, who can tell ? The Pilgrim 
Fathers have been covered with glory by their descend- 
ants and justly ; but, surely justice can be done to others 
without treason to them. It will not be denied that 
to Holland belongs the glory of having been the first 
of modern nations to guarantee liberty of conscience 
in matters of religion. This liberty has always been 
claimed by oppressed individuals, and contended for by 
oppressed bodies of men, but where was the govern- 
ment or party in power that was willing to concede it ? 
Nay, the weak who had fought for the rights of con- 
science, and secured them for themselves, were ready 
to deny them to others, and the oppressed became the 
oppressors. In England, the Roman Catholic and Prot 
estant by turns persecuted and were persecuted. In 
the new world to which the Puritan had come to enjoy 
liberty of conscience, he denied it to the Baptist and 
Quaker; and sorry we are to admit that one governor 
of New Netherland, on his own responsibility annoyed 
the Lutheran, Independent and Quaker, for which he 
was promptly rebuked by the proper authorities. Nay, 
Holland was once derelict to her own principles, though 
under palliating circumstances when she banished the 
Arminian preachers. That exception has attracted 
particular notice from the very fact that there was a 
constitutional guarantee of the rights of conscience ; 
and surely the dwelling together of Romanist and Jew, 
Lutheran and Calvinist, each worshiping in his own 
way was proof that it was by no means a- dead letter. 

At Leyden, the Hollanders and the Pilgrim Fathers 
dwelt together in Christian fellowship, and the twelve 



28 RISE OF THE REFORMED CHURCH 



years spent there by the latter were not spent in vain 
'while in contact with the institutions of this free and 
powerful republic. The Pilgrims came from their place 
of refuge and planted their colony at Plymouth, while 
the Putch brought their institutions to New Nether- 
land. Let us gratefully acknowledge the agency of 
each in laying the foundation for civil liberty, good 
government, freedom in religious and educational insti- 
tutions in this land, and let us sturdily deny a monopoly 
of praise to either. All of good that we possess did 
not come out of the cabin of the Mayflower, but Prov- 
idence has gathered choice materials out of the various 
nations of Europe, and brought them to these western 
shores for the erection of a temple to His praise. 



CHAPTER n. 

SETTLEMENT OF DOCTRINE, POLITY AND WORSHIP. 

In the early rart of the seventeenth centuiy the United 
Provinces rose to a new and glorious position before 
the nations of Europe. These had with various inter- 
est watched their protracted contest with Spain, expect- 
ing to witness the end of it in their ruin. But now the 
pride of Spain was humbled, and in the year 1G09, a 
truce, or cessation of hostilities for twelve years, was 
agreed upon under conditions very favorable to the 
Dutch. From this time alliances with the Provinces 
were courted by powers of the first rank. By means 
of the East India Company, a most extensive and lucra- 
tive trade was carried on with the East, and the suprem- 
acy of the Dutch was established in the Asiatic seas. 

The enemies of the Dutch Republic had predicted 
that just as soon as contention with the enemy should 
cease, domestic dissensions would arise, and these 
malicious predictions were sadly fulfilled, for serious 
divisions quickly arose in both church and state. The 
brilliant military career of Maurice had brought him 
unbounded influence with the army and the people. 
Being now stadtholder of five provinces, he was in a 
very favorable position to prosecute any ambitious 
designs that he might entertain. John von Olden Barn- 
eveldt, the celebrated advocate of the Province of Hol- 
land, looked with a jealous eye on Maurice, suspected 
him of an intention to overthrow the constitution and 
to grasp after absolute power. He devoted himself to 
the work of watching and curbing the prince, and of 



30 



SETTLEMENT OF DOCTRINE, 



guarding the authority and prerogatives of the States 
General. 

Barneveldl was a man of extraordinary ability, and 
an accomplished statesman, who for a long time had 
the management of foreign affairs, and in that depart- 
ment had rendered his country signal service. By his 
skillful diplomacy the cautionary towns which Eng- 
land had long held as security for moneys loaned, were 
redeemed on liberal terms. Maurice became exceed- 
ingly impatient of the vast influence of the advocate 
who seemed to be in his way, and there arose " a 
mutual antipathy which soon deepened on the side of 
the stadtholder into a sentiment of intense animosity 
against Barneveldt, and which the sacrifice of its hated 
object at length could scarcely appease." * The execu- 
tion of Barneveldt was a sad ending to what seems 
to have been chiefly an intensely bitter, personal con- 
troversy between two ambitious high dignitaries. We 
cannot doubt that Maurice, who fought so heroically for 
his country, was a true patriot, and Barneveldt as well, 
who labored so zealously and sucessfully for it in the 
sphere of diplomacy. 

Closely interwoven with the political difficulties of 
this period was an ecclesiastical one, called the Arniinian 
controversy. The weaker and subdued party usually 
receives the sympathy of posterity, and so, most writers 
on this subject have been far from concealing their 
opinion that the Kemonstrants or Arminians were 
hardly dealt with, and were persecuted throughout. 
The candid reader of the history will undoubtedly dis- 
cover faults in temper and measure on both sides, and 
will probably be inclined to make a pretty equal distri- 
bution of them. This, however, does not affect the 
questions of truth in regard to the controverted points, 



*Brodhead, Vol. I., p. 108. 



POLITY AKD WORSHIP. 



nor of fact, nor of the reasonableness of a call for a 
national synod which was demanded by the opponents 
of the doctrines of Arminius.* 

The ground of this controversy should be clearly 
understood. It has been said that from the beginning 
of the Information to the Synod of Dort, there was 
no uniformity of doctrine required of the ministers and 
churches in the Netherlands, but that during this period 
young preachers came from the school of Calvin and 
Beza into the country, who taught the peculiar doc- 
trines of that school, and endeavored to impose them on 
their brethren who for the most part, held the more 
moderate sentiments of Zwingli or Melancthon.t 

This is a very unfair statement, for the opinions of 
Calvin and Beza were never referred to in the contro- 
versy. The fact is, that the Reformed Church of the 
Netherlands, though Calvinistic In doctrine, yet never 
acknowledged Calvin as master, but always appealed 
to the word of God. The charge against Arminius and 
his followers was, not that they taught doctrines 
opposed to those of Calvin but to those of the word of 
God, as exhibited in the Confession of Faith and Heid- 
elberg Catechism which were acknowledged standards 
in the Church. It is true that at the first, and during the 
years before the churches could worship publicly, and 
synods be convened, there was no confession adopted 
by ecclesiastical authority and subscription to which 
was required. But even then, there was a substantial 
agreement in doctrine ; and soon after the appearance of 

* History of Events preceding the Call of the Synod of Dort 
published by authority of the States General and translated 
by the Rev. Thomas Scott, D.D., Acta Synodi Dordracensis. 
Brandt's Reformation in the Low Countries. Vanderkemp's 
Sohots Dordsche Synode. 

fCalder's Memoirs of Episcopius, p. 23. 



32 



SETTLEMENT OF DOCTRINE, 



the Belgic Confession and Heidelberg Catechism, these 
were adopted by the first Synods, and assent to them 
was demanded of all the ministers as early as 1571. 
The charge against Arminius was that he taught doc- 
trines contrary to the standards to which, as a minister* 
he had subscribed. 

In the year 1602 one of the professorships of 
theology in the University of Leyden was made vacant 
by the death of Junius. J acobus ( Harmensen ) Armin- 
ius was at the time pastor in Amsterdam, where his 
orthodoxy had been called in question by the consistory, 
who had stayed further proceedings on his declaration 
that he agreed with the confession and catechism, and 
that he received the doctrines contained in them as they 
were commonly understood by the Church. This con- 
sistory as well as the deputies of the Synod opposed 
his appointment to the vacant chair at Leyden. Bat 
at a conference held with Gomarus, one of the profes- 
sors, and in presence of the deputies of the Synod and 
also of the curators of the University, he renewed his 
profession of adherence to the standards, and promised 
that he would teach nothing at variance with the 
received doctrines of the Church. His nomination was 
thereupon confirmed, and he was inducted into his office 
by Gomarus himself. 

For some time he refrained from publicly advancing 
anything contrary to these doctrines, but in a year or 
two he began craftily to instill into the minds of his 
pupils, the sentiments that had caused dissatisfaction 
at Amsterdam, and he was afterwards emboldened to 
proclaim them more openly though in ambiguous lan- 
guage. This led Gomarus to make a public and clear 
explanation of the received doctrine. The consistory 
of Leyden and the Synodal deputies, at once saw that 
there was a marked difference between the views of the 



POLITY AND WOESHIP. 



33 



two professors, and they invited Arminius to a friendly 
conference. This he declined, but he renewed the pro- 
fessions previously made, which were again accepted 
and time was allowed him to prove his sincerity. 

But the controversy, so far from being stayed, became 
an open one spreading from the students to the 
ministers and so to the people. The Classis of Dord- 
recht believing that measures should at once be taken 
for its settlement, brought the matter before the Synod 
of South Holland, which resolved to enquire into it; 
but its deputies were put off by the curators of the 
University with the plea that a National Synod would 
soon be called to decide on the theological questions 
involved. A petition for such a Synod was presented 
to the States-General, who replied that authority had 
already been granted for the calling of a synod, which 
was indeed true, but connected with it was the condition 
that the confession of faith and catechism should be 
revised by the Synod, and to it the churches could not 
give assent. This condition had been craftily intro- 
duced by the States of Holland, and so the calling of a 
Synod was defeated from year to year. The States of 
Holland had for a long time labored to destroy the 
independence of the Church, and to make it completely 
subservient to State policy, and they seized the oppor- 
tunity to use these doctrinal difficulties for the attain- 
ment of the desired end. The States sided with the 
party which they believed would increase their own 
power and diminish that of the Church. Hence the 
proposal of the unacceptable condition on which alone 
they would consent to authorize a call for a National 
Synod ; hence the order in 1608 that preachers should 
make their sentiments in regard to the standards known,, 
not to the classes but to the Supreme Court of the 
States ; hence the suspension of the annual Synod ; 



B4 



SETTLEMENT OF DOCTRINE, 



hence the favorable reception of the remonstrance 
presented by the Arminian party ; hence the order to 
the classes not to examine ministers and candidates on 
the disputed points, but to tolerate both views ; hence 
the various measures infringing on the rights of the 
Church, ending with the prescription of an ambiguous 
and objectionable formulary of faith to be a rule for the 
guidance of consistories and classes under pain of severe 
penalties.* 

The beginning of open, direct antagonism of the State 
to the Church was seen in bold interference with her 
discipline. The synods and classes deeming that the 
times demanded that all the ministers should be 
required to subscribe to the confession and catechism, 
which had in some cases been neglected, passed reso- 
lutions to that effect. Five of the ministers of the 
Classis of Alkmaar, with Venator, a man unsound in 
doctrine and immoral in life, as their leader, refused to 
do this, and they were consequently suspended from 
office. They appealed for redress to the States of Hol- 
land, and so the first resort to the civil authorities in 
matters of church discipline was made by the Armin- 
ian party. This started a controversy about the author- 
ity of the State in ecclesiastical matters, not unlike 
that, which, in later times resulted in Scotland in 
the coming out of the Free Church from the Establish- 
ment. The States flattered by this acknowledgment of 
their authority, and feeling that its exercise would go 
(far to confirm and perpetuate it, ordered the classis to 
restore the suspended ministers. The classis declined 
to do this, on the ground that the States had no right 
to interfere in a matter of discipline that was purely 
ecclesiastical, and in this refusal the classis was sus- 
tained by the Synod of North Holland. 

♦Vanderkemp's "Schets Dordsche Synode," p. 17. 



POLITY ASD WORSHIP. 



35 



The death of Arminius, which occurred in 1609, did 
not put an end to the controversy, but on the contrary, 
it was maintained with much bitterness. His followers 
adopted a remonstrance which was sent to the States, 
from which they received the name of Remonstrants, 
whereby they are known in history. In this document 
they gave their views on the disputed points ; they 
con] plained of the treatment they had received in their 
classes ; and they asked for the protection of their 
persons and opinions against all church censures. They 
exhibited their sentiments under the five heads of — 1, 
Predestination ; 2, Redemption by the death of Christ ; 
3, Man's corruption ; 4, God's grace in conversion ; 5, 
Perseverance of the saints. They contended that their 
variations from the received doctrines, if any, were 
insignificant, though to others they seemed to be great. 
The opposite party replied to this remonstrance in a 
paper, from which they were called Contra-remon- 
strants. 

The Curators of the University nominated as the suc- 
cessor of Arminius, Conradus Vorstius who was more 
than suspected of Socinianism, and this nomination 
was favored by the Remonstrants, who declared that 
they found nothing objectionable in his writings. This 
led their opponents to fear that they were ready to go 
further than they had professed, and that they would 
not hesitate even to break up the foundations of the 
faith ; an opinion in which they were confirmed by noti- 
cing the intimacy of some of them with men of loose 
principles. Great excitement was created by the nomina- 
tion of Vorstius, and even James of England protested 
against his appointment. His name was dropped, and 
Simon Episcopius was appointed to the professorship. 

Separations and disturbances now began to take 
place in various parts of the country. At Rotterdam, 



36 



SETTLEMENT OF DOCTRINE, 



Geselius one of the Contra-remonstrant ministers was 
expelled from the city by the magistracy. Thus the 
Remonstrants were the first to use the " coercive force 
of the civil power, of which they afterward so bitterly 
complained, when turned against themselves."* That 
" coercive force " was employed in almost every town 
and riots broke out in many places. This led the States 
of Holland to pass what was called the " Severe Edict," 
in which they proclaimed their disapproval of a National 
Synod, and authorized the levy of Waardgelders or 
militia for the defence of the towns, a measure that 
served only to increase the unhappy disturbances. 

Maurice at last felt himself called upon to interpose 
to the extent of his lawful authority. He has been 
reproached for placing himself at the head of one of the 
parties, and of using arbitrary and unauthorized meas- 
ures against the other. Nothing can be more evident 
however than that down to 1617, he did not appear prom- 
inently in the controversy, and that the first measures 
he employed were of the mildest character. In that 
year a part of the congregation at the Hague with Ro- 
seus, one of the pastors, separated from the Remonstrant 
pastor, the distinguished TJytenbogard, and established 
worship by themselves. Maurice was now called upon 
by Barneveldt himself to interpose, which was an evi- 
dent acknowledgment of his right and duty to do so. 
He was even rebuked by him for the lack of zeal he 
had hitherto manifested — a decisive refutation of the 
charge that he was a warm partisan through the whole 
controversy. Maurice thereupon referred to his oath, 
in which he had sworn to protect the Reformed Religion 
and declared that he would protect it ; that a National 
Synod ought to be called; and that the Contia-remon- 

♦Davies, Vol. II., p. 465. 



POLITY AND WORSHIP. 



3T 



strants ought to be allowed to worship separately with- 
out losing their rights and privileges as members of 
the National Church. He himself worshiped with the 
Separatists at the Hague, and urged the States to grant 
the petition for the calling of a synod without delay. 
In the towns also where high-handed and lawless meas- 
ures had been pursued, he used his authority to secure 
changes in the municipal governments. That this author- 
ity was to some extent arbitrarily exercised may 
well be believed, without admitting the truth of the 
wholesale charges that, to obtain his own ends, he tram- 
pled the rights of these towns under foot.* 

Without entering into the details of the history or 
giving an opinion on the points in controversy, we recall 
attention to the relative positions of the two parties. 
The Contra-Eemonstrants urged the calling of a National 
Synod as the only body that could lawfully decide 
whether the new teachings were in accordance with 
the doctrinal standards of the established Church. The 
Kemonstrants on the other hand dreaded nothing more 
than the calling of such a synod, and as they were fav- 
ored by the civil authorities, it was postponed from year 
to year. The Eemonstrants insisted that in the call for 
the meeting of the Synod, a revision of the standards 
should be mentioned as a prominent object of such meet- 
ing. The Contra-remonstrants claimed that they were not 
opposed to such revision, but that they deemed it for 
manifest reasons unwise to put it into the call for the 
meeting of the Synod. The Eemonstrants labored to 
create the impression that the points in dispute were 
not important, but that both views might be taught in 
the Church with mutual toleration, while the Centra- 
remonstrants contended that vital doctrines were 

*Vandcrkeinp, p. 26. 



3S 



SETTLEMENT OF DOCTRINE, 



assailed. When the Eemonstrants found that the call 
for a synod could no longer be delayed, they proposed 
that, in order to secure an impartial judgment, its mem- 
bers should be appointed by the States-General, and 
not by the Church in her regular way, according to her 
government and discipline. This, of course, could not 
be allowed. They also talked continually of pacific 
measures ; " measures which," one has well remarked, 
"the weaker party always so strongly insists on, 
and which they are so seldom found to practice, 
when by a change of circumstances, they become the 
stronger." * 

A synod was at length called by the authority of the 
States-General, and met at Dordrecht on the 13th of 
November 1618 and its sessions extended over a period 
of more than six months. From the churches of the 
United Provinces thirty five ministers and twenty 
elders were present as delegates and also five Profes- 
sors of Theology, from the five schools of Leyden, Frane- 
ker, Groningen, Harderwyck and Middleburg. There 
were also twenty-seven delegates present from the 
churches of Great Britain, the Palatinate, Hesse, Swit- 
zeland, Geneva, Bremen, East Friesland and Nassau. 
The delegates from the French churches were forbid- 
den by their king to attend. Eighteen political com- 
missioners, deputed by the States-General, were pres- 
ent to watch the proceedings. The learning and integ- 
rity of the members of this synod cannot be questioned. 
Among them we find the names of Polyander, Lubberti, 
Waleus 1 , Faukelius, Damman, Hommius, Trigland, 
Voetius, and Scultetus. At the head of the English dep- 
utation was George Carleton, Bishop of Llandaff, and 
connected with him were Joseph Hall, Dean of 

*Davies, Vol. II., p. 48 3. 



POLITY AND WOESHIP. 



Worcester, Samuel Ward, Archdeacon of Taunton, 
John Davenant, Professor of theology at Cambridge, 
and Walter Balcancall representing the Church of 
Scotland. 

Rev. Johannes Bogerman, pastor of the church of 
Leeu warden was chosen President. The proceedings 
were conducted in Latin, and the members were sworn 
to refer all disputed questions to the word of God for 
decision. Thirteen of the Eemonstrant ministers were 
cited to appear, who immediately, through their spokes- 
man, Episcopius, attempted to justify themselves and 
endeavored to turn the Synod from an ecclesiastical 
court into a conference for the interchange of opinions, 
denying also that its members were lawful and impar- 
tial judges. The Synod on the other hand considered 
itself to be a court acting judicially in the trial of 
accused persons. The cited persons presented a written 
statement of their views, but declined to give such oral 
explanations as were asked. The Synod, wearied at last, 
by what they regarded as pertinacious evasions, sum- 
marily expelled them from the house. This, many who 
have no sympathy with the tenets of the Remonstrants, 
may consider to have been an act of uncalled-for sever- 
ity and performed in a harsh manner by the Presi- 
dent. 

The Synod now proceeded to examine the doctrines 
of the Remonstrants as contained in their writings and 
their communications to the Synod and they pronounced 
them to be neither according to the Scriptures nor the 
Confession of Faith. The Canons, expressing the judg- 
ment or the Synod on the five controverted heads of 
doctrine were now framed, discussed, modified, and fin- 
ally adopted with entire unanimity. Their moderate 
statement of the Calvinistic doctrines commended them 
to the differing parties of which the Synod was com- 



40' 



SETTLEMENT OF DOCTRINE, 



posed, of Supra lapsarians and Infra lapsarians alike and 
every member affixed his name to them. TVe have often 
read them, and always with increased admiration of 
their clear, beautiful and Scriptural statements on the 
disputed points, as well as of the pious and reverent 
spirit that pervades then'. The question, who were the 
more blamable in this controversy, is of little importance 
to us, compared with the question whether the conclu- 
sions arrived at are in accordance with the Word of 
God. 

The Heidelberg Catechism and the Confession of Faith 
were reviewed and confirmed ; and it was resolved, that 
thenceforth all ministers, all candidates for the min- 
istry, and all schoolmasters should subscribe them. A 
large committee of learned divines was appointed to 
make a new translation of the Scriptures into the Dutch 
language directly from the original tongues. After 
the labors of eighteen years a version singularly faithful, 
excellent in every respect, and accompanied with most 
valuable annotations was issued, and which is known 
as the States Bible.* The Eules of Church Govern- 
ment which had been adopted by previous synods, were 
now reviewed, amendments and additions were made, 
and they were formed into a more complete system. 
To the liturgical forms were added, one for the baptism 
of adults, two prayers to be used, one at the opening, 
and the other at the close of the meetings of the con- 
sistory, and one at the meeting of the deacons. Just 
before the close of the Synod, the committee on the revis- 
ion of its acts was authorized to join the liturgical 
to the other public writings. The settlement of the 

♦Post Acta, Sess. 178. Hinlopen's Nedeiiandsche Overzet- 
ting des Bybels. Rev. Dr. T. W. Chambers' Art. on States 
Bible in Ref. Ch. Quarterly, July, 188 th 



POLITY AND WORSHIP. 



41 



Church order, and of the Liturgy will be more fully 
treated in subsequent chapters. 

Judgment was passed on the cited ministers. They 
were pronounced innovators and disturbers of the 
Church and Nation, obstinate and rebellious ; leaders 
of faction; teachers of false doctrine and workers of 
schism ; and were deprived of their offices both ecclesias- 
tical and academical, till such time as they had satisfied 
the Church with evident signs of repentance.* The 
cases of such Remonstrant ministers as had not been 
before the Synod were committed to the provincial 
synods and classes to be dealt with prudently, patiently, 
and yet firmly. 

Thus ended this famous Synod whose "marvelous 
labors," President Bogerman declared in his closing- 
address, had made " hell tremble." Some men have been 
unable to find words strong enough to express their 
abhorrence of the acts of this Synod, while others have 
declared that the church of Holland stood at the head 
of the Churches of Christendom, when at Dordrecht she 
bore the most complete and glorious testimony to the 
grace of Jesus Christ, that man has ever been vouch- 
safed to bear, t When the spirit that prevailed in this 
Synod is brought in question, some regard may be 
claimed for the opinion of Bishop Hall, who, in his vale- 
dictory address to the Synod, declared that no place on 
earth could be more like heaven ; that there was none 

*Davies, Vol. II., p. 5 09. 

f'Quand est-ce que l'Eglise de Hollande a ete triomphante 
glorieuse? Quand a-t-elle marche a la tete de toutes les 
Eglises de la Chretiente ? C'est lorsqu 'il lui fut donne de 
porter dans les murs de Dordrecht le plus complet, le plus 
magnifique temoignage qu'il ait jamais ete perrnis aux homines 
de rendre a la grace de Jesus-Christ." — Merle D'Aubigne, cited 
by Vanderkemp. 



42 



SETTLEMENT OF DOCTRINE, 



iii which he would rather dwell, or the remembrance of 
which could afford so great delight.* 

The States confirmed the judgment of the Synod : 
forbade all assemblies of the Eemonstrants ; fined those 
who attended them ; offered rewards for the apprehen- 
sion of their preachers ; and, in short, refused them 
privileges that were granted to other sects and even to 
infidels. Many of the deposed ministers were banished 
from the country. In all this we see the Republic 
departing from her own principles hitherto so glori- 
ously illustrated. There can be no doubt that the Synod 
was justifiable in silencing those who taught contrary 
to the received doctrines. If the Arminians had peace- 
ably withdrawn from the Church when they found that 
they could not teach her received doctrines, they would 
doubtless have been tolerated as a new sect. But they 
continued in the Church, propagating their views, and 
the contentions of years exasperated both parties, so 
that in the hour of victory toleration was forgotten. 
The union between the Church and State was such, that 
no one questioned the right and duty of the latter to 
uphold the former in its discipline by inflicting pains 
and penalties on the subjects of it. 

It is pleasing to know that when Frederic Henry 
became Stadtholder, the banished preachers were re- 
called. They established churches and founded a divinity 
school in Amsterdam that attained considerable reputa- 
tion. They have as a small sect continued in the Nether- 
lands to the present day, but their doctrines have been 
widely spread and received by many ministers and mem- 
pers in the various Protestant Churches of the world. 

"Neque enim ullus est prof ecto sub coelo locus aeque coeli 
cemulus et in quo tentorium milii figi maluerim cuj us- 
que adeo gestiet mini animus meminisse. Beatos vero vos 
quibus, hoc frui datum ! " -Hall's Works, Vol. XII., p. 344. 



POLITY AND WORSHIP. 



43 



Thus have we reached the period of the settlement 
of the doctrines, the polity, and the worship of the 
Reformed Church of the Netherlands. These she sent 
with her children to the New World, who came immedi- 
ately after the adjournment of this famous Synod. 
The Eules of Government and the Liturgy have in the 
course of time been more or less changed, while the 
standards of doctrine have remained the same in every 
particular. 



CHAPTER HI. 



THE PLANTING OF THE CHURCH IN AMERICA. 

On the 11th of September 1609, the Half -moon a ves : 
sel of eighty tons' burden, commanded by Hendrick Hud- 
son, passed through the Narrows and anchored in New 
York harbor. Hudson came under the auspices of the 
Dutch East India Company to seek for a north western 
passage to the East Indies, and sailed up the river to 
where Albany is now situated, and then returned. Soon 
other vessels were sent out, and trading posts were 
established at Fort Orange, now Albany, and on the 
island of Manhattan, now New York, in the year 1614, 
six years before the landing of the Pilgrims at Plymouth. 
In the year 1623 the permanent colonization of New 
Netherland was begun under the authority of the West 
India Company which had been formed in 1621, and to 
which enormous powers had been given. The majority 
of the first company of colonists, numbering about 30 
families, were Walloons. Some of these settled at the 
Wallabout, Long Island, a few went to the South or 
Delaware river, a few to the Fresh or Connecticut 
river, and the largest division of them to Fort Orange, 
now Albany. Their object was to better their temporal 
condition; they came not for conscience's sake nor as 
fugitives from oppression, for Holland was the land 
of the free. 

But they had a care and zeal for the Church, and pro- 
vision was made as soon as practicable, for the public 
worship of God according to the customs of the Father- 
land. Before they could have an ordained minister 



CHURCH IN AMERICA. 



45 



and full ecclesiastical services they had two " krank- 
besoeckers" or "comforters of the sick," Sebastian 
Jansen Krol and Jan Huyck, officers of the Church of 
Holland, appointed in 1626, to visit and pray with the 
sick. These met the people on Sundays in a room above 
a horsemill, and read the Scriptures and the creeds to 
them. Such was the beginning of public worship in 
New Amsterdam.* 

On the 7th of April 1628, Jonas Michaelius, the first 
one of the Dutch ministers in America, arrived at New 
Amsterdam and immediately formed a church num- 
bering fifty communicants, Dutch and Walloons. The 
director, Peter Minuit, and his brother-in-law, Jan 
Huyghen were chosen elders, both of whom had been 
church officers at Wesel on the Rhine; the former of 
the French congregation in that toAvn, the latter of the 
Dutch. As the Walloons had an imperfect knowledge 
of the Dutch language, Michaelius in administering 
the Lord's supper to them, used the French language 
and followed the French mode. He expressed himself 
as anxious to do something for the conversion of the 
Indians. How long his ministry continued or how suc- 
cessful it was is unknown. No documents concerning 
him have come to light, except his own letter written 
seven weeks after his arrival, in which the above men- 
tioned facts are stated.t 

The next minister, Rev. Everardus Hogardus, came in 
the spring of 1633, accompanied by Adam Roelandsen 
the first school-master, for among the Dutch, the church 
and school went together. The church records now in 
existence go back to the ministry of Bogardus even to 
1639. 

*Brodhead, Vol. I., p. 165. Documentary History of New 
York, Vol. III., p. 27. 

fSee letter of Michaelius in Corwin's Manual, 3rd Ed., p. 3. 



40 



THE PLANTING- OF THE 



Mr. Bogardus married Annetje Jansen the widow 
of Eoelof Jansen who had been assistant superintend- 
ent of farms at Kensselaerswyck, now Albany, and from 
whom the creek called Roelof Jansen's Kill, running 
through Columbia Co. N. Y., and emptying into the 
Hudson near Eed Hook, derived its name. He obtained a 
grant of sixty-two acres of land on Manhattan Island, 
lying north of the present Warren street. This is 
the valuable property in possession of the corporation 
of Trinity Church, and to which the ten thousand heirs 
of Annetje Jansen are still laying claim on the ground 
of some defect in the conveyance.* 

On account of the rapid increase of the colony, a plain 
wooden building for holding church services, was put 
up near the East river, on what is now Broad street, 
between Pearl and Bridge streets, and near it a dwell- 
ing house and stable were built for the minister, for 
it was the universal custom of the Dutch of the olden 
time to have a house for the pastor as soon as they had 
a church. 

Of the ministry of Bogardus we have little on record ; 
but, it does not seem to have been a very happy or suc- 
cessful one. Difficulties of some sort arose between 
him and the Directors Von Twiller and Kieft, and he 
thundered at them from the pulpit in language pointed, 
but not always refined. His difficulty with Kieft hav- 
ing produced some trouble in the congregation, he 
resigned in 1G47, and sailed for Holland, Kieft being 
a fellow-passenger. The vessel was wrecked on the 
coast of Wales and they both, together with eighty 
others, perished.! 

*Brodhead, Vol. I., p. 265.— Documentary History of New 
York, Vol. III., p. 27. 

Brodhead, Vol. I., p, 472.— Doc. Hist. IV., p. 70. 



CIIUECII IN AMERICA. 



47 



Under Kieft's administration a new church was 
built in the year 1642, within the walls of Fort Amster- 
dam, which stood on what is now called the Battery* 
De Vries says, that dining with the director one day, 
he told him that it was a shame that when the English 
came to Manhattan they should see only " a mean barn 
in which we preached. The first thing they built in 
New England after their dwelling houses, was a fine 
church ; we should do the like ; we have fine oak wood, 
good mountain stone, and excellent lime which we burn 
from oyster shells, much better than our lime in Holland. 
The proposal took at once with the director ; a subscrip- 
tion was headed by him, and church-masters were 
appointed to superintend the work.* 

This church was seventy-two feet long, fifty wide, 
and sixteen high, and cost twenty -five hundred guilders, 
and the congregation worshiped in it until the open- 
ing of the church in Garden street in 1G93. After the 
surrender of the colony to the English in 1664, the con- 
sistory granted the use of it, when not occupied by 
themselves, to the English, whose military chaplains 
officiated in it. Afterwards, the Rev. Mr. Vesey the 
first rector of Trinity parish, occupied it for one service 
on the Lord's Day. When the church in Garden street 
was opened, the Dutch abandoned the church in the 
fort, which then became the property of the govern- 
ment, took the name of King's Chapel, and continued 
to be used for worship by the chaplains of the garrison 
until its destruction by fire in 1741. t 

In 1630 Kiliaen Van Rensselaer of Amsterdam, a 
polisher of pearls and diamonds, bought a large tract 
of land around Fort Orange, now Albany, and planted 
the colony of Rensselaer swyck over which he was 

i 

*Brodkead, Vol. I., p. 335. 

fT. D. W. in the Christian Intelligence-Dec. 2, 1852. 



43 



THE PLANTING OF THE 



acknowledge:! Patroon.* In 1C42 he secured the services 
of a learned clergyman, Johannis Megapolensis : guar- 
anteed him a salary and sent him out to his colony, 
which at the time contained about one hundred persons. 
After his arrival a parsonage was procured for him, 
and soon after a church was built to the west of the 
Patroon's trading house, in a pine grove near the pres- 
ent Church street. This first church in Albany was 
thirty -four feet long, and nineteen wide, had a canopied 
pulpit, pews for the magistrates and church officers, 
and nine benches for the people, and accommodated 
the people until 1656 at which time a new church was 
begun at the intersection of State and Market streets. 
An oaken pulpit was procured from Holland, for which 
the people had subscribed twenty -five beavers, worth 
two hundred guilders, and seventy-five were added by 
the Amsterdam Chamber who also presented the congre- 
gation with a bell.t 

The third church was built in 1715 around the walls 
of the old one, which in the meantime continued to be 
used for worship, and was removed on the completion 
of the new building, worship having been omitted only 
three Sundays. The coats of arms of the old Dutch 
families of Albany were painted on the windows of 
this church, and remained there until its demolition 
in 1806. Th old octagonal oak pulpit which came from 
Holland and a fragment of the little bell bearing the 
inscription — "Anno 1601" are still preserved by the 
First Eeformed Church of Albany. 

Megapolensis seems to have been a most worthy and 
zealous, as well as learned minister. He was one of 
the first Protestant preachers to the Indians in this 

*A Patroon was a feudal chief of territory colonized by him, 
under prescribed conditions, For an account of these con-( 
ditions see Broadhead, Vol. I., p. 194. 

fBrodhead, Vol. I., pp. 342, 374, 624. 



CHURCH IN AMERICA. 



49 



country, having learned their language and preached 
Christ to them three or four years before John Eliot 
began his labors among the Indians in the vicinity of 
Boston. He took great interest in those children of the 
forest who came to the fort to trade, and he wrote a 
treatise about the Mohawks, which was published in 
Holland. After he had served the church at Albany, 
the stipulated term of six years, he started on his return 
to the Fatherland. But when he reached New Amster- 
dam, Director Stuyvesant persuaded him to remain, 
because Backerus, their minister had left, and the Prov- 
ince he thought, should not be left entirely without a 
minister and ordinances. He especially urged the 
fact, that " children were every Sunday presented for 
baptism — sometimes one, sometimes two, yea, some- 
times three and four together." Megapolensis yielded 
and became minister of New Amsterdam in the place 
of Backerus, and so remained until his death in 1670.* 
After Megapolensis had left Albany, his son-in-law 
Dom. Grassmere, came and preached with acceptance, 
although he was under censure of the classis of Alk- 
maar. After two years he returned to Holland with 
a view of obtaining an appointment to New Amsterdam, 
in which he did not succeed. In 1G52, two ministers 
were sent to the Province, Samuel Drisius and Gideon 
Schaats. Drisius was a man of much learning and 
able to preach in Dutch, French and English ; he was 
appointed a colleague of Megapolensis, and occasionally 
preached in French to the Huguenots who had settled 
on Staten Island.t He labored in New Amsterdam until 

*Brodhead v. 1., pp. 37 5-508. 

f French Protestants formed a most, important element in 
the population of New Netherland. The first company of; 
permanent settlers was composed principally of Walloons. 
The French Huguenots formed, after the Dutch, " the richest, 



50 



THE PLANTING OF THE 



his death which occurred in 1681, a period of twenty- 
nine years. Schaats had been a schoolmaster who, hav- 
ing received ordination, was sent out to Kensselaers- 
wyck. It was particularly required of him to "use 
all Christian zeal to bring up both the heathen and 
their children in the Christian religion." His ministry 
continued forty-two years, with some interruption caused 
by trouble in the congregation. 

A third church was established in 1654 at Midwout, 
the present Flatbush on Long Island. The people on 
Long Island had thus far been compelled to travel 
miles, and then cross the East river to attend public 
worship. The ministers of New Amsterdam went over 
occasionally and preached in private houses, but the 
want of a settled pastor was so deeply felt that a com- 
mittee was sent over from New Amsterdam to effect 
a church organization. Providentially, just at this time 
the Eev. Johannis Theodorus Polhemus arrived from 
Itamarca, in Brazil, where he had been stationed ; and 
he was immediately employed to officiate for the new 
congregation, with a view of receiving a regular appoint- 
ment from Holland, the people engaging to support 
him independently of the West India Company. A 

and most considerable part of the population." They speedily 
identified themselves with the Dutch, adopted their language, 
and worshiped in their churches, though in the city of New 
York they had a church of their own in which the French lan- 
guage was used, and in which it is continued to be used 
to the present time. This is now known as the French 
Church, du Saint-Esprit in 22nd Street. The Huguenots 
located not only in the city, but at New Eochelle, on Long 
Island, on Staten Island, at. New Paltz and at Hackensack in 
New Jersey, and their names are now borne by numerous * 
and respectable families of their descendants. See "Collec- 
tion of the Huguenot Society of America Vol. L, New York, 
1886." 



CHURCH IX AMERICA. 



51 



church was immediately built in which he officiated 
every Sunday morning, and in the afternoon he served 
the people at Breuckelen and New Amersfoort or 
Flatlands alternately.* 

Thus far there was no municipal government in New 
Amsterdam, but it was ruled by the Director and Coun- 
cil appointed by the West India Company, but the 
earnest petition of the people was at last granted, and 
in 1652, it was ordered that New Amsterdam should 
be organized so as to resemble Old Amsterdam as 
much as possible. Burgomasters and all the usual 
officers were appointed, and books of record were 
begun, and the first entry in one of them was a solemn 
prayer for a blessing on their undertaking. t This gov- 
ernment had less of the elements of popular liberty than 
the governments of most of the towns of Holland, for 
undue power was left in the hands of the Director. And 
yet, it has been said, that whatever was known of popu- 
lar liberty in New Netlierland was learned from the 
immigrants who came thither from New England: a 
strange assertion in face of the fact that the people 
had long been earnestly pleading, not for a new thing, 
but for privileges which they had enjoyed in their 
native towns across the water, where legally qualified 
persons had a voice in the selection of the magistrates. 

We now come to a part of the history which it is not 
pleasant to review — the history of persecuting meas- 
ures against non-conforming sects. At the first, all 
were allowed, as in Holland, to enjoy their own opinions 
without hindrance, and New Amsterdam became like 
Old Amsterdam an asylum for the oppressed from 

*Brodhead, Vol. I., p. 581. 

f A translation of this prayer may be seen in " Valentine's 
History of New York." 



52 



THE PLANTING OF THE 



every quarter. Francis Doughty, a minister who was 
harshly treated in Massachusetts, early came to New 
Netherland and a grant of land at Mispath, now New- 
town, L. I., and many privileges were given him. John 
Throgmorton, driven from Massachusetts with Roger 
Williams, came with his friends to Westchester. Lady 
Moody, an Anabaptist, excommunicated in New Eng- 
land, settled at Gravesend, L. I. There were also at 
various places some Presbyterians, Independents, and 
Baptists who dwelt in peace among the Dutch until 
jealousies were excited, and Stuyvesant, as a defender of 
the Church, issued a proclamation against all who should 
" hold conventicles not in harmony with the established 
religion." Heavy fines were exacted from all who trans- 
gressed. The West India Company being appealed to, 
rebuked Stuyvesant for his intolerance and commanded 
him " to allow to all the free exercise of religion in their 
own houses."* 

The Lutherans in New Amsterdam had, in 1654, asked 
permission of Director Stuyvesant to have a minister 
of their own and separate public worship, but their peti- 
tion was denied. In 1657, the Lutheran congregation 
of Amsterdam sent over a minister, John Ernestus 
Goetwater, without having consulted the Classis or the 
West India Company. His arrival created great 
excitement and he was at once ordered to return ; but 
this order was not enforced because of the state of his 
health. The West India Company doubtless feeling 
that due respect had not been paid to them, approved 
of what had been done in the case, though they thought 
that it " might have been performed in a more gentle 
way." The desire and policy of the company were 
to draw the Lutherans into the Reformed Church, and 

*Brodhead, Vol. I., p. 617. 



CHUECH IS AMERICA. 



53 



as the chief objection of the Lutherans was to the 
formulary used in baptism, the Directors sent orders 
to the ministers not to be too precise in this matter, 
but to use the old formulary which had been framed 
in Eeformation times, and which would satisfy the 
Lutherans. The ministers sent back a letter in which 
they defended their cause, and asked for help in the 
ministry.* 

Some Quakers also who, being driven from New Eng- 
land, had come hither for rest were subjected to various 
annoyances and peisecutions. 

In reviewing these proceedings it is but just to say 
that persecution did not occur under any one of the 
four governors who preceded Stuyvesant, and that the 
municipal government of New Amsterdam had nothing 
to do with these acts that occurred under his adminis- 
tration. It was the work of the provincial government, 
which was composed of the Director and Council, who 
were not the representatives of the people, as were the 
officers of the city government. Moreover, all intoler- 
ant measures ceased at once by order of the Directors 
of the West India Company, so that neither these 
Directors, nor the popular municipal government were 
responsible for these departures from the Holland prin- 
ciple of toleration. " It is our opinion," wrote the 
Directors to Stuyvesant, that at least the consciences of 
men ought to remain free and unshackled. Let every 
one remain free as long as he is modest, moderate, his 
political conduct irreproachable, and as long as lie does 

*Brodhead, Vol. I., p. 642. Letter of Drisius and "Megapol- 
ensis, Doc. Hist, of New York, Vol. III., p. 69. The Luther- 
ans scrupled at the enquiry "if they believe that the doc- 
trine which is preached in that 'congregation, in unison with 
the Synod of Doit is the true one." Albany Records ; Trans- 
lations Vol. IV., p. 267. 



54 



THE PLANTING OF THE 



not offend others or oppose the government. This maxim 
of moderation has always been the guide of our magis- 
trates in this city (Amsterdam) and the consequence 
has been that people have flocked from every land to 
this asylum. Tread thus in their steps, and we doubt 
not you will be blessed."* 

The earnest request that more ministers might be 
sent to meet the growing wants of the Province was 
favorably answered by the Directors, who, in 1660, sent 
Rev. Hermanus Blom and Rev. Henricus Selyns. The 
former came with a wide commission " to preach both 
on water and on the land, and in all the neighbor- 
hood, but principally in Esopus." He was the first min- 
ister of what was then called Wiltwyek, Indian village 
or Esopus, now Kingston New York, a settlement that 
suffered much from attacks by the Indians.! Selyns 
settled at Brenckelen, then a village containing thirty- 
one families and one hundred and thirty-four persons, 
where he conducted services in a barn until a church 
edifice was completed. As the people of Brenckelen 
were not able to give him an adequate support, Selyns 
was engaged by Governor Stuyvesant to officiate on 
Sunday afternoons at a chapel which he had built some 
distance out of town on his bouwerie or farm, whence 
w r e have the name of the street Bowery. Although 
this chapel was far away, and there were woods and 
hills between, yet many people went out to attend even- 
ing service there ; and here, also, some forty negroes, 
living in the vicinity received religious instruction. J 

*Brodhead, Vol. I., p. 7 07. 
fDoc. Hist, Vol. III., p. 581. 

% St. Mark's church in Ninth street stands on this spot where 
also Gov. Stuyvesant was buried. Peter Stuyvesant Esq., 
a great-grandson of the Governor, gave in 17 93, to the cor- 
poration of Trinity Church the ground for the erection of 
this building. 



CHURCH IN AMERICA. 



55 



Polhemus retired from Breuckelen on the arrival of 
Selyns and confined Lis labors to Flatbush and Flatr 
lands.* 

About this time, Bergen in New Jersey was settled, 
and the ministers of New Amsterdam for many years 
went over occasionally on Mondays to conduct public 
worship and administer the sacraments, for their own 
people required their services on the Lord's day. The 
voorleser always conducted the worship on the Lord's 
day in the Bergen church, except when some minister 
happened to be in the neighborhood. This practice 
was certainly continued to the year 1751, for in that 
year Eev. Grualterus DuBois, while preparing for such 
a visit, was seized with the disease which, in a few days 
terminated his life. The first pastor of the church of 
Bergen was Kev. William Jackson, who was installed 
September 10th, 175T.t 

In 1G54, a church was organized by Polhemus on his 
way from Brazil at New Amstel, a colony established by 
the City of Amsterdam on the South or Delaware river, 
now New Castle, Del. Rev. Everardus Welius " a young 
man of much esteem in life, in studies, in gifts, and in 
conversation, ministered to this colony from 1057 to 
1659 when he died. Being far distant fro:ii the other 
Dutch Churches, it early joined the Presbyterian body. 

In 1604, Samuel, son of Rev. Johannis Megapolensis, 
having studied at the University of Utrecht, and been 
ordained in Holland, returned to take the place of Selyns 
who now returned to Holland. He was also a doctor of 
medicine, a young man of much learning and excellent 
judgment. Such confidence was reposed in him that 
he was appointed one of the commissioners to treat 
with Nicolls, the British commander, about the surrender 

*Letter of Selyns. Doc, Hist. Vol. III. p. 72. 
tDoc. Hist. Vol. HI., p. 324. 



56 



THE PLANTING OF THE 



of the city which took place on the 8th day of Sep- 
tember 1664. 

Gov. Stuyvesant protested that he would "much 
rather be carried out dead " than consent to a surrender, 
but he yielded to the importunity of the city authori- 
ties. Megapolensis saw to it that the rights of the Dutch 
Church should not be impaired by the surrender. 
Among the articles of capitulation was one guaranteeing 
to the Dutch " liberty of their consciences in Divine wor- 
ship and Church discipline," and besides, they were to 
be allowed their own customs concerning inheri- 
tances, and some other privileges were allowed them.* 

Thus ended the Dutch rule in Manhattan with the 
exception of the brief restoration in 1673. From the 
time of the establishment of the first trading station 
to the surrender was about fifty years, and from the 
organization of the church by Michaelius in 1628, thirty- 
six years. The city contained at the time of the surren- 
der about fifteen hundred inhabitants ; in the entire 
Province, there were eleven churches and seven minis- 
ters. 

At this point the first period of the history of the 
Eeformed Dutch Church in North America ceases. The 
Church was as a grain of mustard seed when Dutch rule 
and immigration ceased, and governmental care and 
patronage passed away forever. 

*Brodhead, Vol. I., p. 762, 



CHAPTER IV. 

THE DEVELOPMENT OF THE CHURCH TO FINAL INDE- 
PENDENCE. 

The development and progress of the Church for one 
hundred and twenty-eight years after the surrender of 
New Netherland to the English went on gradually in 
the face of great and diversified difficulties. Four gen- 
erations had to pass away before the Dutch churches in 
America attained to an independent, organized exis- 
tence as one body. This chapter will be largely occu- 
pied with an account of these difficulties and of their 
removal. Our space does not allow of such enlarge- 
ment on these as is desirable, and we must compress 
in a few pages matters to which a volume might well 
be devoted. It is well known that the Reformed Church 
of the Netherlands has not become one of the leading 
denominations in this land. 

Various reasons for this have been readily discovered 
by candid and reflecting people, but t':e unthinking have 
contented themselves with attributing it to the slow- 
ness of the past generations of Dutchmen, and to their 
lack of a liberal and progressive spirit. They can see 
no other reason why the first Church that was planted 
in the metropolis of the new world should not now cover 
the face of the whole land. It is thought that she should 
at least have maintained her position as the leading 
Church in the city of New York. We are not disposed 
to excuse any lack of progressive spirit in the past 
generations, but let us at the same time judge intelli- 



58 



DEVELOPMENT OF THE CHUECH 



gently and fairly. Until the period of the Revolution^ 
and for some time afterward, this Church labored in 
common with others under difficulties which arose 
from the circumstances of the country which was new, 
with resources undeveloped, and a population strug- 
gling to make a livelihood. But she also encountered 
difficulties that were peculiar to herself and were mighty 
barriers to her progress. When we understand them 
we will not wonder that she is at this day small, but 
rather that she has an existence in the land. 

In the year 1664, the province of New Netherland 
was surrendered to the English. At that time there 
were, as we have seen, only eleven congregations and 
seven ministers in the whole province. The infant 
Church Avas now deprived of all help and patronage 
from the civil power, for the governor and authorities 
belonged, thenceforth to the Church of England, and 
of course, gave to that Church all their influence. Still, 
the mass of the population was Dutch, as were also 
the most wealthy and respectable inhabitants, and 
the "Reformed Dutch Church continued to be for a long 
time the most prominent Church in the city and the 
province. Though the Dutch immigration virtually 
ceased, some new congregations were formed within 
a few years after the surrender, along the Hudson and 
in New Jersey, also one at Schenectady and one on 
Staten Island. Some of these churches had no ministers, 
and the services on the Lord's day were usually conducted 
by the voorleser. Occasionally they were visited by 
pastors of other churches who administered Baptism 
and the Lord's Supper. 

The change of government was a detriment to the 
Dutch Church not only through the loss of prestige 
and patronage, but also through positive inimical influ- 
ences exerted by those who were in authority. The 



TO FINAL INDEPENDENCE. 



50 



royal governors acted on the idea that the English Epis- 
copal Church must necessarily be the Church by law 
established in the English colonies, as well as in the 
mother country, and this led to many aggressive and 
oppressive acts,, In 1693, under the administration 
of Gov. Fletcher, who was a very zealous Episcopa- 
lian, an act of Assembly was passed providing for the 
settlement and support of ministers in the four prin- 
cipal counties of the province ; New York, Westchester, 
Queens and Richmond. II was provided by this act 
that a certain number of vestry -men and church-war- 
dens should be annually chosen in each county by the 
free-holders, that they should have authority to choose 
ministers for the parishes, and to levy a tax upon all 
the inhabitants for their support. It is true that the 
act did not require the ministers to be Episcopalians, 
and a subsequent act declared that dissenters (so called) 
might be elected, but it was so managed that Episcopa- 
lians were always chosen. The Dutch people had their 
own regularly organized churches and ministers and 
they could not be expected to take a very active part 
in such novel proceedings. So it happened that until 
the Declaration of Independence, the people of all 
denominations in the counties mentioned were com- 
pelled to support the ministers of the Episcopal Church 
as well as their own. This caused no little trouble in 
several congregations, and resulted in the removal of 
many excellent families, especially from Long Island, 
to the valley of the Raritan and other parts of New 
Jersey. 

The injustice of this act in its practical workings was 
manifest, for the Episcopalians were a small body com- 
posed principally of persons connected with the govern- 
ment, while the Dutch embraced the great mass of 
permanent settlers in the country. The testimony of 



60 



DEVELOPMENT OF THE CHUECH 



Chief J ustice Lewis Morris, given in a letter to the sec- 
retary of the " Society for the propagation of the Gos- 
pel in foreign parts " is valuable on this point, for he 
was an Episcopalian in authority. 

He says, " The act to settle the Church is very loosely 
worded, which, as things stood then, when it was made, 
could not be avoided, the dissenters claiming the bene- 
fit of it as well as we ; and the act, without such wrest 
ing, w r ill admit a construction in their favor as well 
as ours. They think it was intended for them, and that 
they only have a right to it. There is no comparison 
in our numbers, and they can, on the death of the incum- 
bents, call persons of their own persuasion in every 
place but the city of New York; and if by force the 
salary is taken from them, and paid to the minister of 
the Church (Episcopalian) it may be the means of sub- 
sisting these ministers, but the.y wont make many con- 
verts among a people who think themselves very much 
injured." 

He then suggests that it would have been better to 
pass no act, but to work quietly w T ith the youth, since 
the adult English population in the province was not 
very promising material. Our eastern friends will 
appreciate the compliment paid by a high-churchman 
to their fathers when he says, "For as New England, 
excepting some families, was the scum of the old, so 
the greatest part of the English in this province was 
the scum of the new, who brought as many opinions, 
almost as persons, but neither religion nor virtue, and 
have acquired a very little since." * 

Very vigorous measures were employed for the spread 
and establishment of the Episcopal Church. The 
" Society for the propagation of the Gospel in foreign 

♦Documentary History, Vol. III., p. 150. 



TO FINAL INDEPENDENCE. 



61 



parts" sent over many missionaries, who laid the foun- 
dations of Episcopal Churches in the colonies. Unpop- 
ular, as the act for settling the Church may have 
been, when its first workings were seen, yet we must 
remember that it continued in force more than eighty 
years ; that neAv generations came up under it, who could 
not have the feeling against it that the old had cher- 
ished; that all who looked for patronage or office went 
into the Episcopal Church ; that those who desired to 
move in court society were attracted to that Church ; 
and also, that many doubtless drew their decisive argu- 
ment from their pockets and concluded to worship in a 
Church which they were compelled to support, and to 
abandon the Church of their fathers. We ought not to 
be surprised to learn that many Dutch families, espe- 
cially in the city of New York, found their way into the 
Episcopal Church. 

Another cause not only produced much internal 
trouble, but was an effectual hindrance to progress ; 
that is, the continued exclusive use of the Dutch lan- 
guage in public worship. As long as this barrier 
remained, the country was not open to the Church, and 
she could not pass beyond the bounds of the Dutch set- 
tlements. She could grow only by the natural increase 
of the Dutch population, for the immigration from Hol- 
land was arrested, and she could not bring into her fold, 
strangers of Presbyterian and Calvinistic views, 
because she spoke what was to them an unknown 
tongue. The country was English, and it rapidly filled 
up with people who used the English tongue. The lan- 
guage of the laws and courts and schools was English. 
Intermarriages took place between the English and 
Dutch, and the English language was used in the adja- 
cent colonies. Nothing therefore could be done for the 
extension of the church, and there was a certainty that 



i)2 DEVELOPMENT OF THE CHUECH 

it must lose ground within its original limits, for the 
young people, especially in the city, were losing the lan- 
guage of their fathers. Many who could use the col- 
loquial language of the family with its limited vocabu- 
lary, could not understand the very different phraseol- 
ogy used in preaching and public worship, for their 
school instruction and reading were in English. There 
was also a growing predilection for the English lan- 
guage, for it became fashionable and many of the weaker 
ones were ashamed of being suspected of an ability 
even to understand their mother tongue. 

Of course, there was an urgent and increasing demand 
for the introduction of the English language into the 
public services of the Church, and a formal petition for 
it had been presented to the consistory of the church 
in New York city at an early day. The subject was 
seriously discussed and the sagacious could not fail to 
see that the continued existence of the Church depended 
on it. But the proposal met with strong opposition, espe- 
cially from the aged members, who were ardently 
attached to their language, and really thought that if 
they should part with it, the essentials of the Church 
would be lost. The controversy raised by this question 
in the church of New York was most bitter and violent, 
and she lost immensely by it. In the first place, she lost 
those who desired the introduction of English and were 
impatient of the delay ; in the second place, she lost the 
lovers of peace, who sought refuge from the strife, in 
other communions : and in the third place, when English 
was introduced, she lost the uncompromising opposers 
of it, who were determined never to hear it in the 
church of their fathers. 

The step had to be taken. The consistory, after due 
consideration, resolved to call one minister to preach 
and catechise in English, Avhile his three colleagues 



TO FINAL INDEPENDENCE. 63 

should continue to officiate in Dutch. They proceeded 
very cautiously and judiciously in making this moder- 
ate beginning'. In order to prove that they were not, as 
was charged, secretly hostile to the Dutch they resolved, 
if possible, to get an English preacher from Holland, 
and from the Classis of Amsterdam. They sent a 
blank call to the Classis, which was filled by that body 
with the name of Archibald Laidlie, a Scotchman and 
minister of the English Church in Flushing, on the island 
of Walcheren, in Zealand. He arrived in New York in 
the spring of 17 64 and preached his first sermon on the 
15th of April from the text, which he announced in 
both Dutch and English, 2 Cor. v : 11. " Knowing there- 
fore the terror of the Lord we persuade men." It was 
in the Middle Dutch Church, corner of Nassau and 
Cedar streets, and a very numerous congregation, includ- 
ing the Mayor and some of the Aldermen of the city 
were present. But they were not yet prepared for the 
innovation of singing the praises of God, in a language 
strange to their assemblies. The voorleser Jacobus 
s Van Antwerp after having read a chapter in English, 
started the familiar sonorous strains of the Dutch mel- 
ody. It was with many a day of great rejoicing. " Ah ! 
Domine," said some pious, praying people to him at the 
close of a prayer meeting, u we offered up many an 
earnest prayer in Dutch for your coming among us, 
and truly the Lord has heard us in English, and has sent 
you to us." 

A better man than Dr. Laidlie, for the position at the 
time, could not have been selected. He was a man of 
learning, of eminent piety, excellent judgment and 
peaceful disposition. He overcame the prejudices of 
many, who were won by the kind and affectionate 
deportment of the " English minister." He was a faith- 
ful preacher, was warmly attached to the standards and 



04 



DEVELOPMENT OF THE CHURCH 



usages of the Church, and his ministry was greatly 
blessed. During the Revolutionary war he retired to 
Kedhook N. Y., where he died in 1778 * 

The members of the Dutch party were very perseve- 
ring in their opposition. They rejected the liberal offers 
of the consistory, they remonstrated, they put obstacles 
in the way of Dr. Laidlie, and attempted to change the 
old mode of electing members of the consistory. The 
elders and deacons had alwa} r s chosen their successors 
and published their names on three successive Sabbaths 
for the approval of the congregation ; but the Dutch 
party supposing themselves to be in the majority, 
claimed that all the members in full communion were 
entitled to vote, and should vote at the next election. 
To test the question, one came to the election and offered 
his vote which was rejected, and then a civil suit was 
brought, which was decided in favor of the consistory. 
Meanwhile the congregation was canvassed, and it was 
ascertained that a large majority of the members was 
in favor of the consistory. After the decision of the 
case by the court, the most headstrong declared, that 
" if it must be English it should be English," and went 
to the Episcopal Church, where they never heard a 
syllable of the language for which they had so earnestly 
contended, and which they might have continued to 
hear until their dying day. The rest continued quietly 
to attend the Dutch sevice in the old church in Gar- 
den street until the year 1803, when the Eev. Dr. G. A. 
Kuypers officiated for the last time in that language, t 

*The Magazine of the Reformed Dutch Church contains 
(Vol. II., p. 33) a memoir of Dr. Laidlie, large portions of his 
first seimon in New York (Vol. II., p. 161) and an interesting 
account, of the services of the occasion on which it was deliv- 
ered, given by one who was present. (Vol. Ill, p. 24.) 

fSee Remonstrance and Answer in Documentary History 
of New York, Vol. III., p. 308. Also Gunn's Life of Living- 
ston, d. 99. 



TO FINAL INDEPENDENCE. 



65 



Unquestionably, these people were ardently attached 
to their Church, but they grievously mistook her true 
policy. They loved their own language, the language 
in which their fathers had worshiped, and in which 
their mothers' earliest words of affection had been 
spoken. They were not required to abandon it, but 
only to consent to the introduction of the English for 
the benefit of those who preferred it. The sacrifice of 
prejudice and feeling should have been cheerfully made, 
and the measures of the consistory have been quietly 
submitted to. 

This was a great era in the history of the Church in 
America, but we must not mistake its nature by dating 
the cessation of the Dutch language in public wor- 
ship from this time^ This was only the beginning of a 
very gradual introduction of the English, by the calling 
of one English preacher to the church of New York. 
Even in that church, the Dutch continued in use for 
some time, and in many country congregations for 
years. Gradually, both languages came to be used in 
alternate services, until a little more than half a cen- 
tury ago the Dutch was no more heard in public worship. 
Since that time, a few aged ministers were accustomed 
to deliver one address at the^Lord's table, and occasion- 
ally to lecture in private houses in the Dutch language 
for the benefit of the few representatives left of the 
past generations. The last service in the Middle 
Dutch Church of New York, after it was leased to the 
General Government for a Post-office, was held August 
11th, 1814, and the vast assembly composed, in a great 
measure of those who had there been baptized and made 
confession of their faith, was dismissed by* the Rev. Dr. 
Thomas DeWitt with the Apostolic Benediction in 
the venerable language in which the building had been 
dedicated, and in which the pastors had for many years. 



66 



DEVELOPMENT OF THE CHUECH 



ministered. It was beautifully appropriate that this 
tribute should be paid to the Dutch language in the 
edifice within whose walls the first English sermon 
had been preached. Thus, gradually did the mother 
language of the Church depart, lingering to the last 
in the affections of those who loved it for the sake 
of the fathers, and of the memories of childhood. The 
minutes of the General Synod began to be kept in Eng- 
lish in the year 1794, and so it became the official lan- 
guage of the Church ; and this, it seems, scarcely cred- 
ible to us, was done less than a hundred years ago, and 
after the Dutch had had more than a century and a half 
of undisputed sway.* 

Another very serious hindrance to the progress of 
the Church, was the fact that there was no regular 
provision in this country for the education and ordina- 
tion of ministers. Of course the first ministers had 
to cone from Holland, and whenever one was needed 
by a church, application was made to the directors of 
the West India Company, who for the most part resided 
in Amsterdam. They consulted with the ministers of 
that city, and usually left it with them to procure a 
man suited to the field and willing to enter it. Having 
found such a man, he was ordained by the Classis of 
Amsterdam and sent out by the company. After the 
cessation of the Dutch rule, the churches in America 
corresponded directly with the Classis, to which their 
interests had been committed by the Synod of North 
Holland, and they were by it supplied with ministers. 
So it happened, that for many years all the ministers 

*The Holland brethren in the West brought their language 
with them, and they, of course, use it in public worship. But 
wiser than our fathers were, they have adopted the enlightened 
policy of favoring the introduction of the English into their 
churches as soon as the general good demands it. 



TO FINAL INDEPENDENCE. 



G7 



and churches of the denomination in America were 
subject to the Ciassis of Amsterdam. The voluminous 
and valuable correspondence between this ciassis 
and the churches and ministers of this country is in 
possession of the General Synod, and it is hoped 
that it will ere long be given to the public in an Eng- 
lish translation. That Ciassis has always been noted 
for the interest it has taken in churches in the Dutch 
colonies in the East and West Indies as well as on the 
American continent. It also planted the German 
Reformed Church in this country by commissioning and 
supporting the first German ministers in the state of 
Pennsylvania.* 

The dependence of the American Churches on Holland 
which in the early period of their history was abso- 
lutely necessary, and highly useful, became in time the 
occasion of damage: for many failed to see when the 
time of minority had ceased, and the time for independ- 
ent life and action had come.. The inevitable result 
was the formation of two parties, a progressive and a 
conservative one causing strife, agitation, delay, weak- 
ness and loss. The inconveniences of the situation were 
numerous, great and obvious. There was no higher 
judicatory in the country than a consistory, and con- 
sequently no power of ordination, and so ministers had 
to be procured from Holland, and persons desiring the 
ministry were obliged to go thither to receive ordina- 
tion. Much time was lost and much expense incurred 
in the settlement of ministers, and many congregations 
remained vacant a long time, and some were never sup- 
plied with pastors. Discipline could not be promptly 
and thoroughly exercised, for a minister could be tried 
only by the ciassis and all courts of appeal from the 

♦Proceedings of the German Coetus MS. 



G8 DEVELOPMENT OF THE CHUECH 



acts of consistories were on the other side of the water. 
These and other difficulties made it impossible for the 
Church to hold her own, to say nothing of extending her- 
self. No attempt to change the order of things was 
made until the year 1737. 

In that year a few ministers, keenly feeling these 
inconveniences, met together in the city of New York, 
and, encouraged by the Classis of Amsterdam, devised a 
plan of an organization for fraternal conference on the 
state and wants of the churches. This plan was sub- 
mitted to the churches and it was approved by them ; 
it was then adopted by a second convention of minis- 
ters and elders in 1738, and was finally sent to the Classis 
of Amsterdam for its approbation, which was given nine 
years later, in 1747.* 

It is presumed that the Classis, on further thought of 
the matter, concluded that they had been too hasty, 
and that they were liable to endanger their prerogative, 
for the next year (1739) they wrote to some parties 
that they would consent to a coetus, "under the 
express condition that care was taken not to have a 
word uttered against the doctrine, and to have no pre- 
paratory or final examinations for candidates or minis- 

* The members of the second convention, which met in the 
Consistory Chamber, New York, April 27th, 1738, were : 
Ministers. Elders. 



Cornelius Van Santvoort, Goosse Adriansse, Staten Eyland. 



Bernardus Freeman, 



Gualterus DuBois, 




T. J. Frilinghuizen, 
Reinhard Erigson, 
A. Curtenius, 
J. Bohm, 
G. Haeghoort, 
J. ScMler, 



H. Fisscher, Raretans. 
J. Zutveen, Nanwessinks. 
— Saboriski, Hakkinzak. 
Ryts Snyder, Philadelphia. 
F. Van Dyk, Second River. 
J. Spies, Sckoogharie. 



TO FINAL INDEPENDENCE. 



09 



ters ; these being matters which were, by the Synod of 
Dort, restricted to the respective classes, and which, 
therefore, were reserved by us, in forming a coetus some 
years since in the colony of Surinam." 

This body, called the Coetus, organized in 1747, had 
no ecclesiastical authority, but was merely advisory. 
Consequently all the evils that we have mentioned con- 
tinued to exist, and indeed were felt more keenly than 
ever. In a few special cases the Coetus was at first 
permitted by the Classis to ordain ministers. This 
tended to open the eyes of the ministers and people 
to see that the churches in this country were compe- 
tent to do their own work, and that there was no reason 
why they should not be allowed to do it. They saw, also, 
that the ministers who had been taught and ordained 
in America were no less able and useful than many who 
had come from Holland. 

The demand for the formation of a classis was now 
openly made, and in 1754, it was proposed in the Coetus 
that that body should be made a regular classis, and that 
the opinions of the churches upon the matter should 
be obtained, so that it might be brought favorably 
before the Synod of North Holland. This action was 
taken with great unanimity, and yet, before the churches 
could be consulted, bitter opposition to it unexpectedly 
sprang up. The matter was never brought before the 
Synod of North Holland, and the failure of the move- 
ment was the signal for a bitter war of parties in this 
country that was carried on for fifteen years. 

T\ nile all seemed to be desirous that some way might 
be provided for the education and ordination of minis- 
ters in this country, yet they differed in their views 
about methods. Under the leadership of Doni. Ritzema, 
of New York city, a strong and successful effort was 
made, to secure a clause in the charter of King's ( Colum- 



70 



DEVELOPMENT OF THE CHURCH 



bia ) College of New York authorizing the establishment 
in that college of a Professorship of Divinity for the 
Dutch churches. But this proved to be unsatisfactory on 
account of the conditions connected with it. It was 
earnestly opposed by those who were known as the 
coetus party, who immediately took the bold step of 
converting the Coetus into an independent classis by 
which nine persons were in time, inducted into the min- 
istry ; and also of beginning measures for the establish- 
ment of a literary and theological institution independ- 
ent of the existing neighboring colleges. 

The ministers who were natives of the country, and 
especially those who had been ordained here, generally 
favored the Coetus, as did their churches. Vacant 
congregations who desired ministers, but could not have 
them because of the trouble, delay and expense of send- 
ing to Holland for them favored it. The minds of many 
were influenced by seeing that some of the Holland min- 
isters did not suit their fields of labor, and that the 
characters of some were not above reproach. It seemed 
also to be a humiliating, as well as unnecessary thing 
to be ever dependent on and subordinate to a foreign 
Church. 

On the other hand some of the older ministers, who 
had been born and educated in Holland, and who still 
regarded it as their home, were bitterly opposed to the 
measure. They seemed to think that an ordination 
could hardly be valid unless it came from the Classis 
of Amsterdam. They feared that the Church in Amer- 
ica would be unable to support an institution that could 
meet the requirements, and so she would lose her 
learned and respected ministry. A few of these 
came together in 1755, called themselves the Confer- 
ence, and opened a correspondence with the Classis 
of Amsterdam in which they complained bitterly of 



TO FINAL INDEPENDENCE. 



71 



the efforts made by the members of the Coetus, for 
ecclesiastical independence, and for their assumption of 
it in the matter of examinations and ordinations.* 

It has been said that most of the learning was with 
the Conference, while practical piety, zeal and a pro- 
gressive spirit were more conspicuous among the mem- 
bers of the Coetus. The latter naturally increased in 
strength daily, while the other decreased. Concerning 
this controversy another has said : " the peace of the 
churches was destroyed. Not only neighboring ministers 
and congregations were at variance, but in many places 
the same congregation was divided ; and in those instan- 
ces in which the members or the influential characters 
on different sides were nearly equal, the consequences 
became very deplorable. Houses of worship were 
locked by one part of the congregation against the 
other. Tumults on the Lord's day at the doors of the 
churches were frequent. Quarrels respecting the ser- 
vices and the contending claims of different ministers 
and people often took place. Preachers were sometimes 
assaulted in the pulpits, and public worship either dis- 
turbed or terminated by violence. In these attacks the 
conferentie party were considered as the most vehement 
and outrageous. But on both sides a furious and intem- 
perate zeal prompted many to excesses which were a 
disgrace to the Christian name, and threatened to bring 
into contempt that cause which both professed to be 
desirous of supporting.1 

*The Ministers who came together in <; Conferentie" in 
New York, Sept. 30th, 17 55; who were a minority of the 
old Coetus, and who at that time wrote their first letter to 
the Classis of Amsterdam, in which they expressed their dis- 
satisfaction with the proceedings of the Coetus party, were 
Gerard Haeghoort, Anth. Cmtenius, J. Ritzema, Lamb. De 
Ronde Ben]. Van der Linde. 

f Christian's Magazine, Vol. II., p. 10. 



72 



DEVELOPMENT OF THE CHURCH 



Yet, in all this strife, there was an educational process. 
It prepared the churches for the inevitable issue, the 
establishment of ecclesiastical independence. Already, 
all parties, Classis, Coetus, Conferentie were agreed in 
the general idea that in some way a ministry must be 
raised up in America for the American churches, and 
that an educational institution must be provided f or the 
purpose. But what should that institution be ? The Coe- 
tus advocated an independent, denominational college 
which should be entirely under the control of the Dutch 
people, and in which the classics, philosophy &c, should 
be taught as well as divinity. The Conferentie, or at 
least the active members of it, wished to establish a pro- 
fessorship of divinity in connection with the already 
existing King's College, and which was under the control 
of another denomination. The Classis of Amsterdam 
expressed itself as ready to fall in with any plan that 
might be agreed upon, but could do nothing so long as 
the parties here were so widely divided. It is usually 
thought that the Conferentie were opposed to the intro- 
duction of theological education here, which is not the 
case. They considered that the Coetus was transcend- 
ing its powers, and was without lawful warrant, assu- 
ming the prerogatives of the Classis by examining and 
ordaining men. They claimed that they would agree to 
the making of candidates and ministers here, " if there 
were the same instruction in studies as in the Father- 
land." In fact Kitzema's movement for the establish- 
ment of a professorship of divinity for the Dutch in 
King's College stimulated Frelinghuysen to his zealous 
efforts for the founding of an independent College.* 

The Coetus party pursued their object with great 
energy and perseverance, and obtained from Gov. Wil- 

*Centennial of the Theol. Seminary Appendix p. 315. 



TO FINAL INDEPENDENCE. 



73 



liam Franklin, of New Jersey, a charter for Queen's Col- 
lege dated Nov. 10th, 17GG. The College did not go into 
operation under this charter, because of serious defects 
in it, and consequently a new one was obtained dated 
March 20th, 1770, in which the object was declared to be 
to supply the Dutch churches with an "able, learned, 
and well-qualified ministry." This did not help toward 
a reconciliation of the parties.* 

In some of the churches, troubles arose from the aver- 
sion of many to close and faithful experimental preach- 
ing. Some of the old ministers valued orthodoxy more 
than experimental religion, and many members were 
admitted to the Church, who gave little evidence of piety. 
This was contrary to what was positively enjoined by 
the Synod of Dort. It followed, that they who knew 
nothing of the life of God in the soul could not endure 
searching preaching addressed to the conscience. Faith- 
ful, pointed preaching was one of the causes of the seri- 
ous difficulties between Dom. Hermanus Meier and the 
Church of Kingston, N. Y. Other causes, springing from 
his sympathy with the Coetus party, led the Consis- 
tory to invite a conclave of neighboring ministers, who 
without authority, suspended him for six weeks from his 
ministry, and, following this action, the Consistory 
refused to pay his salary and declared the pulpit 
vacant.* The Eev. Theodorus Jacobus Frelinghuysen 
settled on the Earitan in 1720 and labored over the 

*Centennial of the Theol, Seminary Appendix p. 332. 

*The Christian's Magazine Vol. II., p. 10. The Magazine 
of the Reformed Dutch Church, Vol. III., p. 300, 380, contains 
interesting communications on the history of the Kingston dif- 
ficulties. After his removal to Pompton, N. J., Dr. Meier 
was appointed by the General Synod Instructor in Sacred 
languages, and he was subsequently made a Lector or assist- 
ant Professor of Theology. 



74 



DEVELOPMENT CF THE CHURCH 



region now covered by the Reformed Churches of Som- 
erset and adjacent counties. His faithful Evangelical 
ministry excited severe opposition. But he accom- 
plished an excellent work, for religion was greatly 
revived in that portion of the country before the arrival 
of Whitfield and the Tennents with whom he was after- 
wards associated.* 

To moderate and reflecting men, the church seemed to 
be on the very brink of ruin, and they saw no earthly, 
help. Many fled from their ecclesiastical homes to find 
that peace among strangers which was denied theuTby 
their kindred. 

God's eye, however, was upon the Church and He 
wrought for her a wonderful deliverance. His chosen 
instrument was John H. Livingston, a descendant of the 
eminent John Livingston of Ancram in Scotland, under 
one sermon of whom, at the Kirk of Shotts, five hun- 
dred souls were awakened ; and who afterward found an 
asylum from persecution in Rotterdam where he 
preached and died. Robert Livingston, the son of this 
eminent man of God, obtained a patent for the Manor 
of Livingston, Columbia Co., N. Y., in 1684. John Henry, 
his great-grandson was born near Poughkeepsie in 1746, 
was graduated from Yale College in 1762, entered on the 
study of law, but after his conversion he devoted him- 
self to the ministry. Having duly weighed the claims 
of the Episcopal, the Presbyterian, and the Reformed 
Dutch Churches, he determined to enter the last men- 
tioned, of which his parents were members. He did this 
at the most gloomy period of her history. 

*" He was a great blessing to the Dutch Church in America. 
He came over from Holland in the year 172 and settled on 
the Raritan. He left five sons, all ministers, and two daugh- 
ters married to ministers. The Christian's Magazine, Vol. II., 
p. 4. Dr. Messier' s Historical Sketches. 



TO FINAL INDEPENDENCE. 



75 



He went to Holland, studied at the University of 
Utrecht, and returned in 1771, a Doctor of Divinity, and 
a minister ordained by the Classis of Amsterdam, on a 
call to be one of the collegiate pastors of the church in 
New York to officiate in the English language. 

Before his departure to Holland, he was deeply 
affected by the state of the Church, and he had an 
ardent desire to become an instrument for restoring 
peace and harmony. Impressed with the idea that 
God would use him for that purpose, he as soon as lie 
reached Holland, began to talk with ministers and others 
about the condition of things in America, the progress 
of society, and the needs of the Church. He found 
them for the most part well-disposed and ready to 
approve any feasible plan for the reconciliation of the 
parties, that might be proposed. 

The Classis of Amsterdam, to whom the Synod of 
North Holland had given full powers to act as a perma- 
nent committee on the affairs of the American Churches, 
wrote a letter in 17G8 to both the Coetus and Conferen- 
tie, proposing the establishment of a professorship of 
divinity in connection with Princeton College, to which 
both parties objected. The letter was conceived in a 
most admirable spirit as the following sentences show: 

" Behold, dearly-beloved brethren, how the Classis is 
ready to lay aside its dignity, and see whether this 
effort may not by God's blessing, become the means of 
uniting in sincere love the sadly-divided brethren, who 
are one with us in the Reformed worship and doctrine. 
Oh ! that a pitifully wasted Babel might be changed 
into a true Philadelphia. "* Nothing could be farther 
from the truth than the idea commonly entertained 
that a persistent determination on the part of the church 

*See this letter in the Appendix to the " Centennial of the 
Theological Seminary," p. 3-34. 



76 



DEVELOPMENT OF THE CHURCH 



authorities in Holland to retain the control of the Amer- 
ican churches was the cause of their difficulties, or, 
at least, of delay in their removal. On the contrary, 
the parties in America were chiefly at fault, and their 
dissensions grieved the Olassis of Amsterdam, which 
was ready at any time to give them the right to license 
and ordain ministers, and to manage their own affairs 
when they should agree among themselves, and when 
independence should not involve the loss of an educa- 
ted ministry, in the time to come. 

The result of deliberations and conferences in Hol- 
land was the preparation and approval by the Classis 
of Amsterdam and the Synod of North Holland of a 
plan of union for the American churches. This was 
followed by correspondence by Mr. Livingston and 
others with influential members of both parties in this 
country. The members of the Coetus, of course, would 
not object, and those of the Conference were disposed 
to listen to anything that came from Holland. Some 
of the old issues had been removed, the bitter spirit 
that had prevailed had worn away, and many, tired of 
strife were ready for conditions of peace. 

Shortly after his settlement in New York, Dr. Living- 
ston induced the Consistory to invite all the ministers 
of the Dutch churches in the country, with an 
elder from each church, to meet in a convention to 
devise measures of peace and union. This invitation 
came from the best source possible, for the church of 
New York was not only a city church, the oldest, largest 
and most influential in the country; but it, like the 
church of Albany, had remained neutral in the contro- 
versy. The invitation was cordially responded to, and 
on the 15th of October, 1771, the convention, composed 
of twenty two ministers and twenty four elders met in 
New York. Dr. Livingston was chosen president of 



TO FINAL INDEPENDENCE. 



77 



the convention, and it was evident at the opening of 
the session that the members had come together in 
a proper spirit and were prepared for union. 

A committee of twelve, composed of two ministers 
and two elders from each of the parties, and the same 
number of neutrals, was appointed to prepare a plan of 
union. 

Dr. Livingston being on the committee, now pro- 
duced the plan which he had brought with him from 
Holland, and which had there been informally approved. 
It had three objects in view : First, to provide for the 
internal arrangement and government of the churches 
by the organization of superior church judicatories 
and also for the establishment of a professorship of 
divinity, and for the founding of schools. Second, 

* This Convention was composed of the following members : 

Churches. Ministers. Elders. 

Poughkeepsie and Fishkill, Isaac Rysdyk, Richard Snediker. 

English Neighborhood, Gerrit Leydekker, Michael Moore. 

Kins-a Co Ton"' Tsland $ Joannes Casp. Rubel, Englebert Lott. 
Kings Co., .Long island, ^ uipianus Van Sinderen, J. Kappelje. 

New Brunswick, Joannes Leydt, Hendrick Visscher. 

Hackensack & Schraalenberg, Warmoldus Kuypers, Garret de Marest. 
Catskill and Coxsackie, Joannes Schuneman. 
Bergen and Staten Island. William Jackson, Abram Sikkels. 

Kingston, Hermanus Meyer, 

Marbletown and Mombacus, Dirk Romeyn. Levi Pawling. 

Millstone and Neshanic, Joannes M. Van Harlingen, 

Jacobus Van Arsdalen. 
Gravesend and Harlem, Martinus Schoonmaker, Johannes Sikkels. 
Hackensack & Schraalenberg, Joannes Henricus Goetschius, 

^ Peter Zabriskie. 

I Daniel Herring. 

Paramus, Benjamin Van derLinde, Stephen Zabriskie. 

Old Raritan, Jacob Rutse Hardenberg, 

Cornelius Van der Mulen. 
Tappan, Samuel Verbryck, Roelif Van Houten. 

Albany, Eilardus Westerlo, H. Gansevoort 

» . , „ , f Jacobus Van Zanten 
XT , r , C Lambertus de Ronde, Isaac Roosevelt. 

New York, < Archibald Laidlie, -\ Evert By vanck 

( J ohn H. Livingston, ^ Cornelius Sebring. 
Aquchackenong, David Marinus, Chr. Gerbrand Jurriaen. 

Freehold and Middletown, Benjamin Dubois, Aart Sipkin. 

Kingston $ Jacobus Eltinge. 

JiultoSt0T1 ' I Adolph Meyer. 



78 



DEVELOPMENT OF THE CHUECH 



the healing of dissensions and promotion of peace in 
the churches. Third, correspondence with the Church 
in Holland, it being provided that the minutes 
of the general body should be regularly sent to the 
classes, or if need be, the synod of North Holland might 
be appealed to in case of differences " on important 
doctrines among the brethren." 

In October, 1772, the convention again assembled, 
and a letter from the Classis of Amsterdam, fragrant 
with the spirit of Christian charity, was read, in which 
they declared their full approbation and ratification of 
the plan, and expressed their earnest wishes and prayers 
for the prosperity of the American churches. Thus 
were the wounds of the bleeding Church healed and 
harmony was restored among her ministers and mem- 
bers.* 

Let any one who is disposed to wonder why the first 
Church that was planted in New Amsterdam does not 
now cover the land, review the ground over which we 
have passed. Let him bear in mind that the Dutch 
rule lasted only thirty-six years after the introduction 
of the Church ; that it departed when New Amsterdam 
was a little village with fifteen hundred inhabitants; 
that for most of the time until the establishment of 
national independence, the chief portion of the Church 
struggled for life under the shadow of a virtual Epis- 
copal establishment; let him remember that her doors 
were closed to Calvinistic Presbyterians coming from 
Scotland and Ireland, for a century and a quarter, by 
the tongue unknown to them in which she spoke ; and 
that these people began to establish churches for 
themselves, forty-five years before an English word was 
heard in a Dutch Church, and thus the opportunity of 

*See this letter in Appendix to " Centennial of the The- 
ological Seminary," p. 342. 



TO FINAL INDEPENDENCE. 



79 



gaining accessions from them was never enjoyed; and 
that at the same time immigration from the Fatherland 
ceased. Moreover, let him remember that for a cen- 
tury and a half she had no organized existence here, 
no higher court than a consistory, and no power of 
ordination ; that she was simply an unorganized depend- 
ent on a foreign Church, and was at the same time 
torn by internal dissensions. How could she make pro- 
gress? Was she not as a bush burning but not consumed? 

The Church seemed now to have arrived at a favor- 
able position, to begin to spread and to tell on the sur- 
rounding population. But the chief thing was still 
lacking, the provision for the education of her min- 
isters ; for of all the Churches in the land, she was 
least able to succeed without an educated ministry, in- 
asmuch as the people had been taught to regard that 
as essential. This was required by the plan of union, 
and the Church of Holland would never have con- 
sented to the independence of the American churches, 
if this had not been guaranteed. In the Fatherland 
great importance was attached to learning in the min- 
istry, and no country has produced a greater proportion 
of eminent theologians than Holland. The ministry 
of the Dutch churches in this country was standing in 
the front rank, and the fear lest that position should be 
lost, poAverfully urged the Conference to take the stand 
they did. At once therefore, the subject of a professor- 
ship of theology was agitated, and measures were taken 
for its establishment. "The Reformed Dutch Church 
is thus entitled to the credit of having first contemplated 
and adopted a system of theological education in this 
country, which has received the approbation and been 
followed by the practice of almost all lier sister 
Churches.* 

*Sermon by the Rev. Thomas Dewitt, D.D., on the death of 
Dr. Livingston. 



80 



DEVELOPMENT OF THE CHURCH 



In 1773, it was resolved by the general meeting of 
ministers and elders held at Kingston, N. Y., to ask 
the Classis of Amsterdam to send a Professor of Divin- 
ity from Holland. The Classis having consulted with the 
Theological Faculty of Utrecht agreed, instead of send- 
ing a man, to recommend the election of Dr. Livingston 
to the office. He Avould have been appointed in 1775,. 
had not the war of the Revolution just broken out, 
causing the adjournment of the assembly after a day of 
fasting and prayer had been appointed. 

The Church now had her share of trial in the troub- 
lous times that followed. Congregations were scat- 
tered, and only a small remnant of the church of New 
York remained in the city. The four pastors retired 
into the country : De Ronde to Scaghticoke, Ritzema to 
Kinderhook, Laidlie to Redhook, and Livingston to 
Kingston, N. Y., with the family of his father-in-law, 
Hon. Thilip Livingston who was a member of Congress 
and a signer of the Declaration of Independence. He 
afterwards went to Albany, where he preached for some 
time, then to Livingston's Manor, where he remained 
eighteen months officiating every Lord's day in Dutch 
and English, and finally went to his father's residence in 
Poughkeepsie, where he remained until the close of the 
war. 

After the city had been evacuated by the British, 
Dr. Livingston returned and resumed his labors with 
mingled emotions of joy and sadness. Of the four 
pastors who were there at the beginning of the war, 
lie now stood alone. The excellent Laidlie had died, 
and De Ronde and Ritzema were too infirm to return. 
Two of the churches had been desecrated. The Middle 
church had been used both for a prison and a riding- 
school, and the North for a prison. The South church 
in Garden street had not been abused, and in it the* 



TO FINAL INDEPENDENCE. 



St 



scattered members of the congregation were re-collected, 
and there they worshiped until the other edifices had 
been repaired. The subject of the professorship was 
at once agitated, and Dr. Livingston was promptly and 
unanimously elected Professor of Theology in 1784. 
In the following year, articles of correspondence were 
agreed upon between the Presbyterian, Associate 
Keformed, and Eeformed Dutch Churches. 

The plan of union had answered its purpose admir- 
ably, but the time had now come for a more thorough 
and efficient organization of the churches. It was 
also thought necessary that the Standards of Doctrine, 
the Liturgy, and the Rules of Church Order should be 
published in the English language for the sake of "the 
general protection of the civil authorities in freedom 
of worship," and also because English was the national 
tongue, Avas making rapid progress, was used very 
extensively in the congregations, and because the 
" rising generation seem to be little acquainted with the 
Dutch tongue." After four years attention to this 
work by able committees, it was finished and approved 
in 1792. The most important part of the work was 
the formation of the "Explanatory Articles," which 
were intended to show how the Church Orders of Dort, 
which had been retained, were to be carried out in the: 
new and peculiar circumstances in which the Church 
was placed in this country. The printed volume con- 
taining the Doctrinal Standards, Liturgy and Rules of 
Church Government was presented to the Synod in 
October 1793, was accepted and was recommended to 
all the congregations. 

"The adoption of this Constitution," says Dr. Gunn, 
" is a memorable event, as it established that consolida- 
tion of the Union, without which, it was much to be* 
feared, the Union would be but of temporary duration ; 



82 DEVELOPMENT OF THE CHURCH. 

and placed the Church in a position to maintain her 
character, to make herself known and respected among 
other denominations, and to prosecute with life and 
energy any enterprise, the successful accomplishment 
of which might be deemed essential to her future pros- 
perity • and of the Constitution, it may be averred that 
it has proved the palladium ( if the term be allowable j 
of the Church, or rather the great safeguard, next to 
the Bible, under the Divine blessing of her govern- 
ment, peace and purity. It is a good caution, " Remove 
not the ancient landmarks which thy fathers have set." * 
Thus was the Church brought through most trying 
times by her Divine Head. The chief instrument that 
He used deserves all of the honor that we have given 
him, for he was a burning and shining light, and many 
rejoiced in his light. We will have occasion again to 
speak of him, for God continued him long as a counselor 
of the Church and a teacher of her teachers. Nor should 
the names of his friends and co-workers, Laidlie, Wes- 
terlo, Romeyn, Meier, Hardenberg, Leydt, Verbryck, 
Jackson, Rysdyck and many others be forgotten for they 
secured for us our goodly heritage. "Blessed are the 
dead which die in the Lord from henceforth ; yea, saith 
the Spirit, that they may rest from their labors, and 
their works do follow them." 

*Gunn's memoirs of Livingston, p. 318. 



CHAPTER V. 



EDUCATIONAL INSTITUTIONS, BOARDS, MISSIONS. 

The history of the Church from the adoption of the 
Constitution to the present time is marked by the estab- 
lishment and increasing efficiency of her educational 
institutions, her various boards, and other agencies 
for carrying on her work, and her progress in this 
country and in heathen lands. 

Great importance was, as we have seen, attached 
in Holland to a learned ministry, and the churches in 
America were provided with it during the period of 
their dependence. The fear that this blessing might 
be lost was the cause of woful and almost fatal dissen- 
sions ; and when the time came for the American 
churches to begin an independent career, it was agreed 
by all parties in adopting the Plan of Union that pro- 
vision should at once be made for the education of can- 
didates for the ministry. For many years the fostering 
of her educational institutions has been her chief object, 
and in the "Acts of the General Synod," the highest 
place has been accorded to the Professorate. Through 
many difficulties the Church has succeeded in making 
what, considering her size and strength, is a munifi- 
cent provision for the education of young men for her 
ministry. 

QUEEN'S, NOW RUTGERS COLLEGE, AND THE THEO- 
LOGICAL SCHOOL AT NEW BRUNSWICK, N. J. 

These institutions have no organic connection, the 
College being governed by a self -perpetuating board of 
trustees according to its charter, and the Seminary 



84 



EDUCATIONAL INSTITUTIONS, 



directly by the General Synod according to the con- 
stitution of the Church. But their relations from the 
beginning have been so intimate, that their early histo- 
ries connot well be written separately. The persevering 
efforts of the members of the coetus party for the 
establishment of a college, to prepare men for the min- 
istry of the Dutch Church, and to be entirely independ- 
ent of other denominations, were rewarded at last by 
the grant of a charter for an institution to be called 
Queen's College. This charter was granted by King 
George III., through Gov. William Franklin of New 
Jersey, and was dated Nov. 10, 1766. It was provided 
that the first meeting of the Trustees should be held at 
Hackensack, N. J., on the second Tuesday in May> 1767.* 
Because of certain defects in this charter, the College 
never went into operation under it, and so a second 
and amended charter was obtained by royal authority 
through Gov. Franklin, bearing date March 20th, 1770. 

The Trustees held their first meetings at Hackensack, 
N. J., and the question whether the College should be 
located in that village or at New Brunswick, was decided 
in favor of the latter, chiefly on the ground of the larger 
pecuniary inducements offered by the people of New 
Brunswick. The Rev. Dr. Theodorick Romeyn having 
declined the presidency, Rev. Dr. Jacobus R. Harden- 
bergh of Rosendale, New York, was elected in 1785, and 
he was at the same time chosen pastor of the Reformed 
Dutch Church of New Brunswick. He had been a 
student of the Rev. John Frelinghuysen, of Raritaiu 
N.J.j was one of those who had been ordained by the 
Coetus, a man of strong native powers ; and to the repu- 
tation of an eminent divine, he added that of an ardent 
and influential patriot. He was a member of the conven- 

*See Centennial of New Brunswick Seminary, page 332^ 



BOARDS, MISSIONS. 



85 



tion which framed the first constitution of New Jersey. 
He died in 1790 at the age of fifty-two. The first tutors 
who gave instruction in the College were Frederick, 
afterwards Gen. Frelinghuysen of Revolutionary mem- 
ory, the step-son of Pres. Hardenbergh ; and John Taylor, 
who took an active part in the war of the Revolution, 
drilled the students as a military company, and was 
made Colonel of the New Jersey State regiment. 

Rev. Drs. Livingston and Theodorick Romeyn hav- 
ing both declined the presidency after the death of Dr. 
Hardenbergh, degrees were conferred under the tempo- 
rary presidencies of Rev. Dr. William Linn and Rev. Dr. 
Ira Condict until the year 1795. From that time until 
1807 the exercises of the College were suspended. A 
union with Princeton College was proposed and dis- 
cussed in the Board of Trustees but the idea was aban- 
doned, " for it was felt that the union would be nothing- 
less than a merging of Queen's into Nassau Hall. The 
Trustees preferred to hold their charter and to wait 
patiently for a favorable time to revive the institution. 1 ' 

The Trustees of the College would gladly have had 
the Theological professorate joined to their institution 
at the beginning. But as the College owed its exist- 
ence to one of the parties whose dissensions had 
only just been healed, it was considered prudent to let 
the theological professorate stand independently of 
the literary institution ; in fact this was required by 
the plan of union. But on account of the impoverished 
condition of the country immediately after the Revolu- 
tion, little could be done for the support of the pro- 
fessor. Dr. Livingston therefore continued to hold 
Iris charge in New York City, at the same time teach- 
ing theology to his students at his home. To accom- 
modate such as were not able to bear the expense of 
living in the city, Rev. Dr. Hermanus Meyer, of Pomp- 



SG 



EDUCATIONAL INSTITUTIONS, 



ton Plains, N. J., was appointed lector in theology, 
and after his death, Eev. Dr. T. Eomeyn, of Schenectady, 
and Key. Dr. Solomon Froeligh of Schraalenberg, were 
appointed lectors for the convenience of students from 
the northern and southern parts of the Church respect- 
ively. 

The consistory of the church in New York, in order 
to remove the objection of expensive living in the city, 
now agreed that Dr. Livingston should thenceforth ren- 
der them half his usual service, relinquish half his sal- 
ary, and open his divinity school at Flatbush, Long 
Island. He removed thither in 179G, and began his lect- 
ures with a flattering number of students. I5ut the very 
next year, the Synod, utterly discouraged by the diffi- 
culty of raising moneys, abandoned for the time all 
efforts in that direction and appointed the lectors Eomeyn 
and Froeligh additional professors of theology. Dr. 
Livingston, in consequence of this virtual desertion 
of his school, returned to New York, and resumed fulL 
pastoral work, at the same time teaching divinity to 
the students who came to him. 

The Synod, having learned that this plan did not work 
well, came back in 1804 to the original idea of one per- 
manent endowed professorship. The election of Dr. 
Livingston had been made in 1784 by the Particular 
Synod, and he was now chosen by the General Synod 
to be the permanent professor, while Profs. Eomeyn 
and Froeligh were to continue in their positions for 
life, but were not to have successors. It was resolved 
to attempt to raise funds for the support of Prof. Liv- 
ingston and so to prepare the way for his separation 
from his pastoral charge and for his entire devotion 
to his professorship. 

In 1807, the Trustees of Queen's College, being desir- 
ous of reviving the institution, proposed to the Gen- 



BOARDS, MISSIONS. 



87 



eral Synod a union of the College and the Theological 

professorate, engaging to make the College subservient 
to the great end for which the charter had been 
obtained, "the promotion of a faithful and able minis- 
try in the Dutch Church." This union was effected 
and it was agreed that the trustees should raise moneys 
for the support of the Synod's professor of theology, 
who shouldj without additional salary, serve the College 
as President, and also as the professor of theology, 
required by the charter of the College* 

In accordance with this agreement, Dr. Livingston, 
in the year 1810, at the age of 64, removed to Hew Bruns- 
wick, where he continued Professor of theology, teach- 
ing in his own house, and also as President of the Col- 
lege until his death in 1825. His school opened with 
five students : Thomas DeWitt, John S. Mabon, Robert 
Bronk, Peter S. Wynkoop, and a Mr. Barclay. Dr. 
Livingston devoted his time and strength to his pro- 
fessorial work, while the Rev. Dr. Condict, and after him 
Rev. Dr. Schureman, Vice-presidents of the College, 
relieved him from the cares connected with its govern- 
ment and discipline. 

The efforts made by the trustees to increase the pro- 
fessorial fund met with encouraging success. It was, 
however, inadequate for a long time, and the deficiency 
was in a measure supplied by means of subscriptions 
and collections in the churches. The College also lan- 
guished for want of funds to carry on its work, and 
suffered from the lack of a suitable building. 

In 1809, the foundation was laid of the present main 
college edifice, which contained, when finished, a chapel, 
library, laboratory, recitation rooms, and also two res- 

*A11 the Covenants made at various times by the General 
Synod and the Trustees of the College, have been published 
in the " Centennial of the Theol. Seminary," p. 363. 



88 



EDUCATIONAL INSTITUTIONS, 



idences for professors. In 1816 the exercises of the 
College were suspended until 1825. 

In the theological school Dr. Livingston continued 
to be sole professor until 1815, aided, however, by teach- 
ers of Hebrew, first Rev. Dr. Bassett and afterwards 
Rev. Dr. Jeremiah Romeyn, and Rev. Dr. John M. Tan 
Harlingen, who were pastors of churches and taught 
students in their parsonages. 

In 1815, Rev. John Schurenian, D.D., Vice-president 
of the College and pastor of the Dutch Church in New 
Brunswick, was elected Professor of Pastoral Theol- 
ogy and Ecclesiastical History. The churches of 
Albany and New Brunswick made liberal contributions 
to his salary and vigorous efforts were made to meet 
deficiencies by annual collections In the churches. In 
two and a half years the Church was called to mourn 
over his removal by death. 

Rev. Thomas DeWitt having declined to fill the 
vacancy, Rev. John S. Mabon and Rev. James S. Can- 
non were temporarily engaged to give instruction in 
these branches of study. 

In 1819, Rev. John Ludlow was appointed Professor 
of Biblical Literature and Ecclesiastical History, and 
continued in this office until 1823, when he removed to 
the North Dutch Church in the city of Albany, and 
his place was filled by the Rev. John DeWitt D.D., 
of the South Dutch Church of Albany. 

It was just at this time that Dr. Livingston called 
upon and urged the churches to arise and make a united, 
determined and persistent elfort for a more full endow- 
ment of the theological school, so that a corps of three 
professors might be supported, and to his appeal he 
added a liberal subscription. The history of this noble 
work we cannot here give nor even mention the names 
of those who zealously carried it to a successful issue. 



BOARDS, MISSIONS. 



89 



The enthusiasm was universal and the liberality of both 
ministers and laymen was remarkable. In a short time 
over |25,000 were raised in the Particular Synod of New 
York for a second professorship, and the same amount 
in the Particular Synod of Albany for a third.* 

Before the effort was finished, but not until its success 
had been assured, the venerable and beloved Livingston 
was called away and entered into his rest. His death 
took place Jan. 20th, 1825. He had served the Church 
fifty-five years as a minister and forty-one as a professor 
of theology. While lecturing to his students on the 
day before his death, on the subject of Divine Provi- 
dence, he alluded to the Saviour's dying exclamation, " It 
is finished " and added, " His work was done, and then 
His Father took him home, and just so He will do with 
me ; when my work is done, my Father will take me 
home." In usual health, he retired to rest. In the morn- 
ing his little grandson called him but received no 
answer. The spirit had departed, and the body was 
lying on the bed in an easy posture, indicating that the 
separation had taken place without a struggle. It is 
well known that he had always been troubled not with 
the fear of death, but of the pains of dying, and it was 
his constant prayer that he might never experience 
them. Was not that prayer granted? 

Dr. Livingston, it will readily be seen, was an extra- 
ordinary man, a man of learning, wisdom and piety, 
raised up by God and qualified to meet the wants of the 
times. His students in their old age loved to bring up 
pleasant reminiscences of their intercourse with him in 
his lecture-room, and in his home. His personal appear- 
ance was commanding, and his manners those of a per- 
fect gentleman of the old school ; he was at home in the 

♦Centennial of the Theol. Seminary p. 1 04. 



90 



EDUCATIONAL INSTITUTIONS, 



theological room, and in the pulpit he spoke with uncom- 
mon power. Never should the Reformed Dutch Church 
forget its "debt of gratitude to this man of God 
who, from the time that he entered the ministry was, for 
more than half a century, the guiding and directing mind 
of the Church in every important work. He was not 
only the father of our system of theological education 
and the first professor, but he w r as the eloquent advo- 
cate of missions ; he shaped our constitutional law r , and 
adapted the psalmody for church w r orship, and put the 
impress of his mind not only on the ministry but the 
whole Church/' * 

Rev. Philip Milledoler, D.D., one of the pastors of the 
Collegiate Church in New York, was inaugurated as the 
successor of Dr. Livingston May 25, 1825, in the chair 
of Didactic and Polemic Theology. Rev. Selah S. 
Woodhull, D.D., Pastor of the Ref. Dutch Church of 
Brooklyn, was elected Professor of Ecclesiastical His- 
tory, Church Government, and Pastoral Theology and 
was inaugurated on the second Wednesday of November, 
1825. Thus at the close of the year 1825, there were 
three professors in active service in the theological 
school. 

In the year 1825 Queen's College was revived and took 
the name of Rutgers, in honor of Col. Henry Rutgers, of 
New York City, a liberal contributor to its funds. The 
fact that the theological school now had a corps of three 
professors who might be induced to teach in the College 
without additional salary, suggested the idea of this 
revival of the College. It is claimed, and probably on 
good grounds, that the suggestion came from the profes- 
sors of theology themselves. At any rate they heartily 
entered into the arrangement which was agreed upon 

*Centeimial of the Theol. Seminary, p 101. 



BOARDS, MISSIONS. 



SI 



by the Trustees and the General Synod. In September, 
1825 the Synod and Trustees made a covenant by which 
the Synod engaged that the professors of theology 
should do service in the College, and that the College 
should have the free use of the building which had, by 
purchase become the property of the Synod. The Trus- 
tees engaged to appoint and support a professor of lan- 
guages and also one of mathematics, and to elect one of 
the professors of theology President of the College. 
Under this covenant, the professors of theology did a 
large part of the work in the College for many years, 
and it is beyond question that the College could not have 
been in any other way resuscitated at that time. They 
were gradually relieved as the College became able to 
increase its corps of professors. 

With the resignation of President Milledoler in 1840, 
the agreement that one of the professors of theology 
should be elected President of the College was annulled, 
and the Hon. A. Bruyn Hasbrouck, LL.D., of Kingston, 
N. Y., was chosen to that office. He resigned in 1850 
and Hon. Theodore Frelinghuysen, LL.D., at that time 
Chancellor of the University of the City of New York, 
and before that U. S. Senator from New Jersey, was 
chosen to fill the vacancy. 

President Frelinghuysen was removed by death in 
1862 and Rev. William H. Campbell, D.D., LL.D., who 
had for thirteen years been professor of Biblical Lit- 
erature in the Theological Seminary, w T as elected in his 
stead. Under his presidency a very successful elfort 
for the increase of the endowment was made and the 
Rutgers Scientific School, embracing the State Agricul- 
tural College, was established, and the course of instruc- 
tion was widely extended. 

President Campbell having resigned in 1881, Merrill 
Edwards Gates, Ph.D., LL.D. L.H.D., principal of the 



92 



EDUCATIONAL INSTITUTIONS, 



Albany Academy was elected President of the Col : 
lege. A full corps of professors is associated with, 
him in the classical and scientific departments. 

A preparatory Grammar School is connected with 
the College and is under the care of the Trustees who 
appoint the head-master and supervise the work of the 
school. 

The President of the College is required by its char- 
ter to be a member in full communion of the Reformed 
Church in America, and by covenant between the Trus- 
tees and the General Synod made in 1864, three-fourths 
of the Trustees also, must be members in full communion 
of said Church. The College therefore has a fair claim 
on the members of this denomination for support and 
patronage. Moreover it is prepared to do all the work 
of a college well, and so to perform its allotted part in 
the work of preparing young men for the ministry of 
the Reformed Church in accordance with the purpose 
of its charter. This work it has done nobly, and 
without intermission from the time of its revival in 
1825 under the name of Rutgers. 

The arrangement of 1825 between the Trustees and 
Synod had scarcely been made when both institutions 
and the whole Church were called to mourn the loss of 
Prof. Woodhull, who departed this life Feb. 27th, 182G, 
only three months after his induction into office. 

Rev. James S. Cannon, D.D., pastor of the Re- 
formed Dutch Church of Six Mile Run, N. J., was 
appointed successor to Prof. Woodhull and was inaugu- 
rated on the first Wednesday in May, 182G. 

Rev. Prof. John Hewitt, D. D. was removed by death 
Oct. 11th 1831. He died in the prime of life being 
only forty-two years of age. His successor was the 
iRev. Alexander McClelland, D.D., Prof, of Languages in 
Rutgers College, who was inaugurated July 19th, 1832. 



BOAEDS, MISSIONS. 



93 



The year 1835 was marked by the completion of an 
effort for increasing the permanent fund which resulted 
in the addition of f 34,050 to it. 

The discouragement caused by the fewness of the 
students was now removed by the result of the great 
revival of 1S3G-7. In the autumn of 1837, a class of 
fifteen was received, which was the largest thus far 
that had ever been admitted to the school. The Theo- 
logical school not only, but the Church at large contin- 
ued to reap the blessed fruits of that revival for many 
years. 

In the year 1841, Prof. Milledoler resigned his pro- 
fessorship in the Seminary, and the Eev. Samuel A. 
Van Vranken, D.D., Pastor of the Reformed Dutch 
Church in Broome St., New York, Avas inaugurated a,s 
his successor on the 2nd Tuesday in December, 1841. 

Prof. McClelland, after twenty years of faithful and 
exceptionally able service, was compelled on account of 
the state of his health, to offer his resignation, which 
was reluctantly accepted by the Synod in June, 1851. 
He died in New Brunswick in 1804. The same Synod 
that accepted his resignation chose as his successor the 
Rev. William H. Campbell, D.D., LL.D., at the time 
principal of the Albany Academy. lie remained in 
this office working with untiring energy for the interests 
of the institution until June 1863, when he retired to 
take the Presidency of Rutgers College which had been 
made vacant by the death of the Hon. Theodore Fre- 
llnghuysen, LL.D. 

In June, 1852, Prof. Cannon being disabled by disease 
sent in his resignation to the General Synod, which 
declared him Professor Emeritus. In less than two 
months he was removed by death. Rev. John Ludlow, 
D.D,, LL.D., Provost of the University of Pennsylvania 
was elected his successor and was inaugurated Oct. 1st, 
1852. 



94 



EDUCATIONAL INSTITUTIONS, 



Prof s. Van Yranken, Campbell and Ludlow constituted 
the Theological Faculty at this time, and by them a move- 
ment was made for procuring a commodious building 
for the uses of the institution. The result was the erec- 
tion of the Peter Hertzog Theological Hall which was 
dedicated and opened on the 23rd of September. 1856. 

For its erection, Mrs. Anna Hertzog, a member of the 
Third Reformed Dutch Church of Philadelphia gave 
$ 30,700 and named the building in honor of her deceased 
husband. She subsequently left a legacy of $10,000 to 
the General Synod, the interest of which must be used 
to beep the building in repair.* It contains studies and 
dormitories for the students, a chapel, reading-room, 
dining-room, and formerly the library, lecture-rooms and 
museum were also contained in it. It is lighted by gas, 
and provided with water from the city works, and stu- 
dents preparing for the ministry find in it a comfortable 
home. Until the time of the opening of this Hall, the 
books belonging to the College and Seminary had formed 
one library which was deposited in the College building ; 
but now a division was made and the books belonging to 
the latter were removed to the new Hall. They have 
since been deposited in the Gardner A. Sage Library. 
The additional buildings that have been erected on the 
campus are the James Snydam Hall, the gift of James 
Suydam, Esq., containing gymnasium, lecture-rooms, 
museum, and chapel ; the fire-proof Gardner A. Sage Lib- 
rary, the gift of Gardner A. Sage, Esq.; and four profes- 
sorial residences, one of which was built with money 
bequeathed by Mr. flames Suydam for the object. A 
fifth professorial residence the gift of Messrs. Suydam 
and Sage is on the corner of Seminary Place and George 
streets, outside of the campus. The chief portion of the 

*Bee note on Mrs. HerDzog in Corwin's Manual, (187 9,) p. 1 
109. 



BOAEDS, MISSIONS. 



95 



spacious campus, in the center of which Peter Hertzog 
Theological Hall stands on a beautiful and commanding 
site, was the liberal gift of Col. James Neflson, of New 
Brunswick ; additional lots were given by Messrs. David 
Bishop and Charles P. Dayton of the same city ; and to 
make a complete rectangle, additional ground was 
bought with $2,000 contributed by Messrs. Francis and 
Wessell Wessells, of Paramus, N. J. The property has 
been placed by the General Synod in charge of a stand- 
ing committee composed of six persons, one of whom is 
a member of the Faculty, and which reports annually 
to the General Synod. 

On the 8th of September, 1857, Prof. Ludlow departed 
thio life, and Eev. Samuel M. Woodbridge, D.D., Pastor 
of the Second Reformed Dutch Church of New Bruns- 
wick was chosen his successor and was inaugurated Dec. 
2, 1857. 

The death of Prof. Van Vranken took place Jan. 1, 
1861, and on the 24th of September of the same year, 
Rev. Joseph F. Berg, D.D., Pastor of the Second Ref. 
Dutch Church of Philadelphia, was inaugurated his 
successor. 

Prof. Campbell having resigned in IS 63, Rev. John 
Dewitt, D.D., Pastor of the Reformed Dutch Church of 
Millstone, N. J., was elected his successor and was inau- 
gurated Sept. 22, 1863. In the following year, 1864, 
the College property was by the General Synod recon- 
veyed to the Trustees of the College and the next year 
the Synod relinquished their covenant right to nomin- 
ate the Professor of Divinity in the College, required by 
the charter. 

From this period we date the beginning of movements 
and of gifts having in view an increased efficiency of the 
Theological School. The first was the establishment of 
the Professorship of Pastoral Theology and Sacred 



96 



EDUCATIONAL LN STITUTION S, 



Rhetoric, to which the Rev. David D. Demarest, D.D.J 
Pastor of the Reformed Dutch Church of Hudson, N. Y., 
was elected, and who was inaugurated Sept. 19th, 1865. 
The moneys for the endowment of this professorship 
were contributed by the churches under the stimulus 
of the conditional otter by an individual of $ 40,000 to be 
added to the existing Professorial Fund. The unhappy 
failure to receive that which had in good faith and with 
the noblest purpose been promised, providentially 
opened the way for the munificent benefactions since 
received from many liberal friends, through the instru- 
mentality of the Rev. James A. H. Cornell, D.D., who 
gave himself wholly to work for the Seminary during 
two and a half years. The plan of this volume forbids 
us to enter into the interesting details, but the grand 
results should awaken heartfelt thanks to God, and 
secure for the donors and agent the everlasting remem- 
brance of the Church. 

Exceedingly prominent among these donors were 
James Suydam, Esq., and Gardner A. Sage, Esq., of New 
York City, who not only gave largely while Dr. Cornell 
was at work, but continued to counsel with him, and 
largely through his influence they by will left legacies 
to the institution.* Thus has the James Suydam Profes- 
sorship of Didactic and Polemic Theology been endowed, 
and a dwelling provided for the professor; also, the 
Gardner A. Sage Professorship of New Testament Exe- 
gesis and a dwelling for the professor ; the James Suy- 
dam Hall containing lecture-rooms, gymnasium, chapel 
and museum ; the Gardner A. Sage fire-proof Library ; 
funds invested, the income of which is used for keeping 
buildings in repair and grounds in order ; for the main- 

*For Biographical notices of Messrs. Suydam and Sage, and 
an account of their gifts to the Seminary, see " Centennial of. 
the Theol, Seminary," pp. 136, 390. 



BOARDS, MISSIONS. 



97 



tenance of Peter Hertzog Hall ; for the contingent 
expenses of Suydam Hall; for the salary of the Libra- 
rian, and all contigent expenses of the Library, and for 1 
the purchase of books : also a number of scholarships 
for the benefit of needy students. The aggregate of the 
donations of these two men amount to a half million of 
dollars, nearly equally divided between them. Many 
other noble men and women did liberal things for the 
increase of the endowment and especially for the 
increase of the Library, a number giving $2,500 each so 
that |55,000 were available for the purchase of books 
additional to the old Library which had already been 
enriched by the gift of 3,500 volumes by Mrs. Mary 
Bethune from the library of her lamented husband Eev. 
George W. Bethune, D.D. This Library now contains 
over 40,000 well-selected volumes, and is second in value 
to none in the country as a working theological library. 
New works in every department are added as they 
appear.* 

The Vedder Lecture on the " Present Aspects of Mod- 
ern Infidelity including its Cause and Cure," to be deliv- 
ered before both College and Seminary, was established 
in 1873 by Nicholas T. Tedder, of Utica N. Y., by the 
gift of $10,000 in rail-road securities. After two 
courses had been delivered, the payment of interest on 
the bonds which the Synod, by direction of the donor 
was to hold until the principal should become due, 
ceased. Consequently all the subsequent lecturers have 
done their work without pecuniary compensation. The 
Synod of 1888 resolved that lecturers should not be 
appointed thereafter. 

The death of Trof. Berg took place July 20th, 1871,, 

*For full details of the work of Dr. Cornell in enlarging 
the endowments and securing funds for the various needs of 
the Seminary, see " Centennial of the Seminary " 1884.- 



98 



EDUCATION Alt INSTITUTIONS, 



and Prof. Woodbridge filled the vacancy for one year, 
when Rev. Abraham B. Van Zandt, D.D., Pastor of the 
Ref . Church of Montgomery, N. Y., was elected, and was 
inaugurated Sept. 24, 1872. After nine years of service, 
being disabled by a long and painful illness, Prof. Van 
Zandt offered his resignation to the General Synod in 
June 1881 ; it was accepted, and on the 21st of July 
following he died. His successor, Rev. William V. V. 
Mabon, D.D., Pastor of the Reformed Church of New 
Durham, N. J., was inaugurated Dec. 5th, 1881. 

In 1871 the Centennial Anniversary of the Conven- 
tion of ministers and elders to form the " Plan of Union v 
was observed ; and in 187G, the Centennial Anniversary 
of National Independence was celebrated by a series 
of sermons on various phases of the history and charac- 
teristics of the Church, delivered by prominent min- 
isters of the denomination. These able discourses 
have been published in a volume of permanent value, 
called " Centennial Discourses." 

In June, 1884, the Rev. John G. Lansing, Pastor of 
the Reformed Church of West Troy, was elected to the 
newly established Gardner A. Sage Professorship of 
Old Testament Exegesis and Literature, and was inaug- 
urated Sept. 23rd, 1884. 

The same year was marked by the memorable Centen- 
nial Anniversary of the election of Rev. John H. Liv- 
ingston, D.D., as the first Professor of Theology in the 
Reformed Dutch Church in America. The surpassing 
interest of this occasion can never be forgotten by 
those who were present. A historical, and various 
other addresses were delivered; many theological semin- 
aries were represented, and presented their congratula- 
tions, as did also Rutgers and Hope Colleges. The review 
of the dealings of God with the institution during the 
century of its existence, awakened devout thankful- 



BOARDS, MISSIONS. 



99 



ness, and holy faith and courage. In the memorial 
volume of the proceedings, every lover of the Reformed 
Dutch Church will find a mine of information, not 
only concerning the Theological Seminary and Rutgers 
College, hut in many matters of interest connected with 
the history of the denomination. About 900 students 
have thus far been connected with this theological 
school. 

UNION COLLEGE AT SCHENECTADY, N. Y. 

Union College was not founded as was Queen's, for 
the express purpose of aiding in the preparation of 
students for the ministry in the Reformed Dutch 
Church; nor was it ever brought into such covenant 
relations with the General Synod and the theological 
school as Queen's ( Rutgers) held for many years. Yet 
it is entitled to notice in this connection, because it 
arose out of the Schenectady Academy, which was 
founded in 1785, by the Rev. Theodorick Romeyn, D.D., 
Pastor of the Reformed Dutch Church in Schenectady, 
and which, converted into a College, was chartered by 
the Legislature of New York in 1795. Dr. Romeyn was 
at that time a lector in Theology, and in 1797 he was 
made Professor of Theology by the General Synod. 
But this College is more especially worthy of mention, 
because it was for many years the principal feeder of 
the Theological School at New Brunswick. Many will 
be surprised to learn, that of the students connected with 
our Seminary previously to the year 1834, fifty-seven 
were graduates of Union College and thirty-seven 
of Queen's ( Rutgers ). The long continued suspen- 
sion of the exercises in the College at New Brunswick 
doubtless had much to do with this, and perhaps also 
something is to be attributed to long-lingering prejudices 
arising out of the Coetus and Conferentie controversy. 



100 



EDUCATIONAL INSTITUTIONS, 



Since 1834, Rutgers has been the principal source of 
supply to the Seminary, having furnished it with far 
more students than have come from all other colleges. 
Two of the present Professors of Theology, who were 
graduated from the Theological School at New Bruns- 
wick, are alumni of Union College. And of those who 
have at different times served in the ministry of the 
Reformed Dutch Church, about 130 were graduated from 
Union College.* 

HOPE COLLEGE AND THE WESTERN THEOLOGICAL SEM- 
INARY AT HOLLAND, MICH. 

Besides these ancient institutions are those of later 
origin, Hope College and the Western Theological Sem- 
inary established at Holland, Mich., and the Northwest- 
ern Academy at Orange City, Iowa, to meet the wants 
of the churches in the western part of our country. 
These owe their origin to the emigrants from the 
Netherlands, who, leaving their Fatherland for the sake 
of Gospel liberty, came under the lead of Rev. Albertus 
C. Van Raalte, D.D., in 1846-7, and settled in the western 
part of Michigan on Black Lake. One of their first 
concerns was to have an institution of learning in which 
their children might be educated with a view to the 
holy ministry. Before this, as early as 1843, the sub- 
ject of education in the west had been brought to the 
notice of the General Synod, and the report on the 
state of the Church presented by Rev. James Romeyn 
to the General Synod in 1848, treated it quite fully. 
The Rev. Dr. Van Raalte established a school very 
soon after the arrival of the first colonists, known as 
the Holland Academy, which was aided by the Board 

*See sketch of Union College in its relations to the 
Reformed Church in Corwin's Manual, (187 9,) p. 116; also- 
Schenectady First Church Memorial. 



BOARDS, MISSIONS. 



101 



of Domestic Missions, and was subsequently placed 
under the care of the Board of Education, and which 
had a succession of able principals, until 1 8G3 when the 
General Synod resolved that it should be converted 
into a college. A board of Superintendents, and Pro- 
fessors were appointed and measures were taken for 
obtaining an endowment. The institution received its 
charter as Hope College in 1866, just one century 
after Queen's College had received its first charter, and 
the Rev. Philip Phelps, Jr., D. D., was chosen its Presi- 
dent. The first class was graduated the same year, and 
the members of it who had the ministry in view were 
permitted by the Synod to pursue preparatory theolo- 
gical studies there under the direction of the Presi- 
dent and professors of the College. 

In 1867, the Rev. Cornelius E. dispell, D.D., was 
elected Professor of Didactic and Polemic Theology ; 
the students of theology were placed under his care, 
and he was assisted by the President of the College, 
and the Professors Beck, Oggel, and Scott, whom the 
Synod had authorized to act as lectors in the several 
branches which they had taught the preceding year. 
The Council of Hope College was made the Board of 
Superintendents of the theological department. In 
1877, the General Synod resolved " that, in view of the 
present embarrassed condition of the finances of the 
College, the Council be directed for the present to sus- 
pend the theological department." The resignation 
of Prof, dispell was accepted by the Synod in 1879. 
Efforts which had been made during this period to pro- 
cure moneys for the endowment, and which had not 
been very successful, were after a season, resumed ; and 
the Synod of 1884 resolved to restore the teaching of 
Theology as soon as moneys paid in for the endowment 
should reach the sum of $30,000. It elected Rev. Mch- 



102 



EDUCATIONAL INSTITUTIONS, 



olas M. Steffens, D.D., Professor of Didactic and Polemic 
Theology with the condition that his inauguration should 
take place when the above sum should have been placed 
in the hands of the Board of Direction, and $700 per 
year should have been secured for the services of a 
lector. The Professor was accordingly inaugurated 
December 4th, 1884. Eev. Henry N. Dosker was appoin- 
ted Lector, and classes for the study of theology were 
again formed. By the General Synod of 1888, the Eev. 
John W. Beardslee, D.D., was elected Professor of Bibli- 
cal Languages, Literature and Exegesis. From this 
school 37 students have thus far received professorial 
certificates. In 1885, the Bev. Charles Scott, D.D., who 
had for some time acted as provisional President of 
Hope College, was elected successor of Bev. Dr. Phelps 
in the office of President. 

NORTHWESTERN CLASSICAL ACADEMY, 
ORANGE CITY. LA. 

This institution is in the sixth year of its existence 
and is going forward hopefully and prosperously under 
the care of its Principal, Bev. J. A. de Spelder. This 
young institution, situated on the frontier, has a special 
claim to the fostering care of the Church, because of its 
bearing on the missionary work in the Far West. The 
General Synod at its last session, 1888, reiterated its for- 
mer declarations that this growing academy merits 
the full confidence of the Church ; and endorsed the 
efforts of its governing board to secure its endowment, 
and also recommended it to the Board of Education 
for aid. 

THE BOARD OF EDUCATION. 

The cases of worthy, indigent young men desiring 
the ministry received consideration as soon as efforts 



BOAEDS, MISSIONS. 



103 



for the establishment of a theological school were com- 
menced, and it was at once resolved that such young 
men should be aided from the funds raised for the Pro- 
fessorate. Collections for tins purpose were made 
in the churches, and the Trustees of Queen's College and 
the members of the General Synod were of one mind 
on this subject. A great and lasting impulse was given 
to the cause of beneficiary education, when the Kev. 
Elias Van Bunschooten gave, in 1814, the sum, munifi- 
cent for the times, of $14,640 which was by his will 
increased to $18,000, the income of which was to be used 
in aiding indigent students preparing for the ministry. 
These moneys were allowed to accumulate until the sum 
of $20,000 was reached, when distribution of the 
income began to be made. For more than 70 years has 
this Fund been doing its beneficent work, and it con- 
tinues still to do it. The large numbers of those who 
have done nobly in the establishment of scholarships 
have followed the example of this first generous bene- 
factor, whose name is worthy of being held in grateful 
remembrance by so many of our ministers. 

In 1828, an Educational Society was formed by indi- 
vidual ministers and members of the Church, which 
gave place in 1832 to the Board of Education, established 
by the General Synod, to which it transferred its funds. 
This Board receives money by collections in the 
churches, which, in the year ending May, 1888, amount- 
ed to $8,470.18. In addition, there is an income from a 
number of scholarships of which, some are held by the 
General Synod, and some by the Board of Education. 
There are also some funds held by the Trustees of Eut- 
gers College, given by the donors for the same purpose, 
and the income of which is disbursed by the trus- 
tees. A very large proportion of the ministers of our 
Church have been aided from these various sources. 



104 



EDUCATION AL IN STITUTION S, 



It is safe to say that this cause is second in importance 
to none now before the Church, and is one that should 
excite an ever-deepening interest. Wlien we consider 
that the number of candidates for the ministry must 
increase; that we constantly pray for their increase; 
that the proportion of those needing aid is likely to be 
as great in the future as it is in the present, and that 
our educational institutions in the West demand the 
fostering care of the Church; it seems clear that we 
should spend much more for those objects per annum 
than $22,000, which was the amount disbursed in the 
year 1888, and that the receipts from the churches 
should be very largely increased. 

Young men, in order to receive aid from the Board, 
must be recommended by consistories to classes ; and 
are received with the understanding that they are to 
pursue and complete their theological studies in insti- 
tutions that are under the care of the General Synod. 

THE BOARD OF SABBATH SCHOOL UNION. 

In the year 1839, the Board of Sabbath School Union 
was formed, the object of which was to increase an 
interest in Sunday Schools and to secure, as far as pos- 
sible, the teaching of the catechisms of the Church 
in them. The power of this Board was advisory, acting 
in concert with pastors and consistories, and so doing 
an excellent work in the revival of catechetical instruc- 
tion. It published some useful volumes for the young, 
established new schools, and aided and encouraged 
feeble ones. This Board was abolished by the General 
Synod in 1862, and so much of its business as related 
to missionary operations, was placed under the con- 
trol of the Board of Domestic Missions, and so much 
as related to publications was placed in charge of the 
Board of Publication. 



BOAEDS, MISSIONS. 



105 



THE BOARD OF PUBLICATION. 

The Board of Publication was formed in the year 1854, 
by the General Synod, "for the publication and the 
circulation of all the the religious works which are 
designed for general diffusion among the churches 
under its care," and it made it the duty of the executive 
committee to " select and prepare suitable tracts and 
books for publication, to superintend and direct their 
distribution, etc." This Board has, in its field done, 
and is doing good work for the denomination as well 
as for our common Christianity. For some years it 
published the " Sower and Mission Monthly " which 
has now been superseded by the " Mission Field," a mag- 
azine, published by this, in connection with the other 
Boards. In its last report, 1S88, it is said : " It must 
not be forgo tton that donations to weak churches and 
to Christian work in various fields, or selling books 
and tracts at cost, or little above it, is the very purpose 
for which the Board of Publication was created and 
exists. Its object calls for and its sound management 
deserves the substantial sympathy and free-hearted 
liberality of the churches." 

THE WIDOWS' FUND. 

By one of the rules of Church Government established 
by the Synod of Dort (13), it was required that provision 
should be made " for the widows and orphans of minis- 
ters in general." Such provision was expressly guaran- 
teed in some of the calls of the first ministers who came 
to this country. Immediately after the adoption of 
the Articles of Union in 1771, the matter was agitated, 
and a plan for this purpose was drawn up, which was 
approved, but the War of the Revolution prevented 
further proceedings. The subject was again taken 



106 EDUCATIONAL INSTITUTIONS, 



up after the Revolution and the matter was agitated 
at different times until the year 1837, when a plan 
was adopted, and at once carried into practical opera- 
tion. After a time, serious defects in the plan became 
apparent, and in the year 1864, through withdrawals 
of money that had been paid in, nothing was left for 
the annuitants. It was then revised, and modified in 
several particulars and relieved from most of its objec- 
tionable features, and the number of subscribers has 
since that time been considerably increased. It has 
now a capital fund of f 73,970.99. 

Any minister of the Church may be a member by the 
payment of $20 per annum, or if he prefer he may pay 
$500 at once and be relieved from all further payments. 
Five or more annual payments of $20 entitle to the max- 
imum annuity of $200, when the income of the fund 
will allow it. Payment for a less term than five years 
entitles to proportionate benefit. The superannuated 
or disabled minister muy receive the annuity, and in 
case of a minister's death, the widow and the children 
to a certain age, are entitled to receive the amount 
authorized by the rules. 

THE DISABLED MINISTERS' FUND. 

The Disabled Ministers' Fund, formerly called the 
Sustentation Fund, was established in 1855, for the aid 
of disabled ministers, and of the families of deceased 
ones who may be in need. The moneys disbursed are 
obtained from collections in the churches and from 
the income of a capital sum invested amounting to $53, 
817.28 of which $30,000 was received as a legacy from 
James Su3 r dam, Esq. A recommendation for a certain 
sum, must be made by the classis of which the minis- 
ter is, or was a member. 



BOARDS, MISSIONS. 



107 



DOMESTIC MISSIONS. 

The Reformed Dutch Church has often been 
charged with being particularly slow, and far behind 
other denominations in Domestic Missionary work, and 
it is true that she has not spread over all parts of the 
Union, nor planted churches in every State and Terri- 
tory. It was a long time before missionary work could 
be done at all beyond the original Dutch settlements, 
because of the insuperable barrier of the Dutch lan- 
guage; and when it was removed, means, and especially 
men were wanting. But the record of true missionary 
work performed by the earliest ministers and churches 
is a noble one. Down to the beginning of the present 
century, the Dutch churches in this country greatly 
outnumbered the ministers. Then, many vacant churches 
were cared for, some of them year after year by the 
settled pastors, who frequently made long and perilous 
journeys to visit them in order to preach to them, to 
catechise the children, and to administer Holy Bap- 
tism and the Lord's Supper. The congregations of these 
pastors cheerfully consented to their protracted absences 
on these missions, considering this sacrifice as their con- 
tribution to the spiritual welfare of their less-favored 
brethren ; and they enjoyed their worship conducted by 
the voorlesers, while their pastors were ministering to 
the scattered flocks, some of whom were far distant on 
the edge of the wilderness. It was also expressly provi- 
ded in some of the calls, that means should be used for 
the conversion of the Indians, not a few of whom were 
brought into the communion of the churches. This 
unorganized but truly missionary work was continued 
for years, and has never been duly appreciated. 

The early Synods, from 178G, made church supply and 
church extension important matters for consideration 



108 



EDUCATIONAL INSTITUTIONS, 



in all their meetings. The field, of course, was con- 
fined to places where the Dutch language prevailed, but 
these afforded ample missionary ground for the time. 
Synodical action was induced by a request from the 
people of Saratoga, that they might be furnished with 
the preaching of the Word. Collections then began to 
be made in the churches to defray the expenses of 
ministers and candidates in journeying to destitute 
places to administer the sacraments and to organize 
churches. Every classis was directed to look after 
needy fields within its bounds, and Church Extension 
became an item in the regular business of every session. 
Appeals for ministers came from Dutch settlements in 
W estern Virginia, in Adams Co., Pa., in Mercer Co., Ky., 
and from colonies in western New York. Young men, 
when licensed, were frequently sent on missionary 
tours for several months. The Classis of Albany was 
specially prominent and active in the work of church 
extension. In 1798 this Classis sent Eev. Eobert Mc. 
Dowell as their missionary to Canada, who organized 
a number of churches along the St. Lawrence, and on 
the northern shores of Lake Ontario. The number of 
churches in the states of New York and New Jersey 
was also considerably increased. During this period 
ending in 180 G, there was a great deal of zeal for church 
extension, but little of men or means, and the distant 
fields of Virginia and Kentucky that had been occu- 
pied, were ere long abandoned. The Conewago church 
in Adams Co., Pa., was broken up by the removal of 
the people composing it, some to Kentucky and some 
to western New York. 

In 1808 the General Synod appointed a standing com- 
mittee on missions, to be located in Albany, and to have 
charge of all the missionary operations of the Church. 
Their efforts were chiefly directed to Canada, where 



BOARDS, MISSIONS. 



100 



Mr. McDowell continued to labor, and where there were 
eleven organized churches. Ministers and candidates 
were sent to make tours among these churches. But 
the Church became disheartened because of the dis- 
tance and comparatively unpromising character of this 
field, and felt that men and means could be employed to 
greater advantage nearer home in the new towns and 
settlements. The committee was transferred to New 
York, and the Canadian field was quietly abandoned 
in 1819. In 1822, the "New York Missionary Society 
of the Eeformed Dutch Church" was formed. It was a 
voluntary organization, but the Synod made its Board of 
Managers its own Standing Committee on Missions and 
urged the churches to form societies auxiliary to it. 

This society entered vigorously upon its work, and 
gave a fresh impulse to the cause ; did much in 
strengthening feeble churches, and in establishing new 
ones. It aimed to procure regular contributions from 
every church, and it employed the graduates from 
the Theological Seminary in Missionary work. Under 
its auspices the " Monthly Magazine of the Reformed 
Dutch Church" was begun in 1S2G, which four years 
afterward, was succeeded by the Christian Intelligencer. 

The Particular Synod of Albany, feeling, after a time, 
that destitute places within its bounds were not receiv- 
ing a due share of attention, the General Synod in 1828, 
directed the Missionary Society to appoint a northern 
Board to act under them. But difficulties arose from 
the fact, that this northern Board was nothing more 
than a sub-committee of the New York Missionary 
Society, which society was not amenable to the General 
Synod, and that there was a wide-spread and strong? 
feeling that the General Synod ought to have full 
authority over all the missionary operations of the 
Church, and so the General Synod established its Board 
of Domestic Missions in 1831. 



110 



EDUCATIONAL INSTITUTIONS, 



The Rev. John F. Scheruierhorn was appointed gen- 
eral agent, and labored successfully for two years, 
organizing a number of churches in western New York. 
Various agents were employed until the year 1849, 
when the Board was reorganized, and the Rev. John 
Oarretson, D.D., was appointed secretary, which office he 
held until the year 1859, and which is now held by Rev. 
Charles H. Tool. 

In 1830, the establishment of churches in the west- 
ern states began to be considered, and a commission 
was appointed to survey the field. The first church 
organized in these states was that of Fairview, 111. 
where a colony of members of the Reformed Dutch 
Church from Somerset Co., New Jersey, chiefly from 
the church of Six Mile Run had settled. Soon after, 
others were formed in the states of Michigan, Indiana, 
Illinois and Wisconsin. The Holland immigration, 
which began under the lead of the Rev. A. C. Van Raalte 
D.D., in 1848, immediately added a considerable number 
of churches, using the Holland language, which were 
formed into the Classis of Holland. The immigration 
has continued to the present time, and churches have 
been established farther West, even in Kansas, Nebraska 
and in Dakota, where a classis was formed in the 
year 1888. From the report of the year 1888, we 
learn that 102 missionary pastors have received, 
during the year, from the Board for salaries §27,359.14. 
A very valuable auxiliary is found in the Woman's 
Executive Committee of Domestic Missions, which 
disbursed during the year $ 8,608.44. The specific work 
of this committee is that of building and repairing 
parsonages, sending out boxes of clothing, papers, 
and articles for family use. Many a parsonage has been 
made glad by the thoughtful ministrations of these 
zealous and efficient women. 



BOARDS, MISSIONS. 



Ill 



In connection with the Board of Domestic Missions, is 
the Chnrch Building Fund, which aids feeble churches 
in building houses of worship. The total income of 
this fund for the last year was $19,584.42. Money 
is loaned from this fund without interest to churches 
needing it, for the erection of houses of worship. 

FOREIGN MISSIONS. 

Wherever the Dutch people planted colonies in the 
East Indies they sent ministers of religion, and so, when 
settlements were made in America, ministers were sent 
to them. It was stipulated in the calls of some of these, 
that they should labor for the conversion of the sur- 
rounding heathen. This was done, to some extent, in 
New Jersey, and to a larger extent in New York ; and 
we have recorded results of the work done at Albany, 
Schenectady, and Schoharie. The names of many 
Indian converts are found on the Baptismal registers 
of these churches. The good work was continued by 
Dellius and Lydius, successors of Megapolensis at 
Albany and also by Eev. B. Freeman at Schenectady. 

The New York Missionary Society was formed in 
1796, in the membership of which the Presbyterian, 
Baptist and Reformed Dutch denominations were rep- 
resented. Dr Livingston was its Vice-president, and 
he preached before it two sermons of great power, one 
of which from the text Rev. 14 : 6, " And I saw another 
angel fly in the midst of heaven" etc., had great influ- 
ence in promoting a missionary spirit through the 
country at that early day. It was republished by 
Samuel J. Mills, while a student in Williams College, 
and "was the great means of kindling the missionary 
spirit in that institution," which resulted in the conse- 
cration of Mills, and several other students, to the work 



112 



EDUCATIONAL INSTITUTIONS, 



of Foreign Missions.* It is also worthy of notice that 
this society established a monthly concert of prayer 
to be held in turn in the churches of the denomina- 
tions represented in its membership. 

The Northern Missionary Society representing the 
same denominations was formed at Albany in 1797. 
Of this the Key. Theodoric Boineyn, D.D. was the first 
President. Its work was chiefly among the Indians of 
Central and Western New York, and it continued in 
existence until the year 1830. 

In 1816, the General Assembly of the Presbyterian 
Church, the General Synod of the Associate Eeformed 
Church, and the General Synod of the Eeformed Butch 
Church co-operated in the formation of the United 
Foreign Missionary Society, whose field of operation 
also was the American Indians. This Society contin- 
ued until 1820, when it was merged into the American 
Board of Commissioners for Foreign Missions. The 
state of things that resulted soon caused dissatisfac- 
tion. It was felt that the contributions of the churches 
to the treasury of the American Board went virtually 
for the establishment of congregational churches, 
although the Board never required the native converts 
to organize themselves according to any particular form 
of Church government. It was therefore arranged in 
1832, that ministers of our Church should be sent out 
by the American Board ; that they should be placed 
in missions by themselves ; that the churches gathered 
by them might be of our own order; that our contri- 
butions should be paid into the treasury of the American 
Board; and that said Board would supplement what 
was needed, if anything, for the support of our missions. 

In due time, the feeling became strong and wide- 

*See letter of Rev. J. F. Schermerhorn in the Christian 
Intelligencer of Oct. 6th, 1838. 



BOARDS, MISSIONS. 



spread that while this method had its advantages and 
was agreeable to all parties, yet, under it, the resources 
of the Church were not adequately called out, nor was 
she receiving the best missionary education, while in 
this state of dependence ; and that it would be better 
for herself as well as for the cause, if she should carry 
on her work in the foreign field independently of the 
American Board. Accordingly, a separation was 
effected, in the most pleasant manner, in the year 1857, 
when the Ainoy and Arcot Missions were transferred to 
our Board. The contributions of the Beformed Church 
have, since that time, increased seven or eight fold. 

In 1819, John Scudder, M.D., a member of the 
Beformed Dutch Church in Franklin Street, New York, 
had gone, under the auspices of the American Board 
as a missionary, to Ceylon, where he was ordained in 
1821, by a Council of missionaries belonging to several 
denominations. Thence he was transferred to Madras. 
He presided at the formation of the Classis of Arcot, 
and in 1855, he died at TVynberg in South Africa, 
whither he had gone to recruit. The work begun by 
him in India has been carried on, to a great extent, by 
his sons and grandsons. Bev. David Abeel went in 
1829 to China, as chaplain of the American Seamen's 
Friend Society and he afterwards labored as a mission- 
ary in that Empire. Cornelius V. A. Van Dyck, M.D., 
a member of the Dutch Church of Kinderhook, went, in 
1839 under the auspices of the American Board to Syria, 
where he was ordained by a Council of missionaries, 
and he is still in the service at Beyrout. Soon after 
the formation of our Foreign Board, a missionary spirit 
was awakened in the Theological School at New Bruns- 
wick, and a number of the young men declared their 
wish to go to the heathen. The attention of the Board 
was directed to Netherlands' India as containing ait 
inviting field for their occupation. 



114 



EDUCATIONAL INSTITUTIONS, 



In 1830, Rev. Messrs. Elbert Nevius, Jacob Ennis, 
William Youngblood and Elihu Doty with their wives, 
and Miss Azubah C. Condict, sister of Mrs. Nevius, em- 
barked for Java, and they were followed, in 1838, by the 
Rev. Messrs. Frederick B. Thomson and William J. 
Pohlman and their wives. The Dutch government 
would allow them to settle only on the island of Borneo, 
and required in every case a preliminary residence of 
one year at Batavia. Two stations were established 
in Borneo, one at Pontianak on the sea coast, and one at 
Karangan, among the Dyaks of the interior. 

Messrs. Doty and Pohlman devoted themselves to 
the study of the Chinese language, and in 1844 joined 
Mr. Abeel at Amoy, and thus the mission at Amoy, 
which has been so successful to the present day, was 
established. Meanwhile, the Rev. Messrs. Youngblood 
and Thomson and the Rev. Wm. H. Steele, who had 
gone out in 1842 to join them, labored among the 
Dyaks at Karangan until the two former were compelled 
to leave. Mr. Steele remained alone at this station 
until worn down by labors, and having waited in vain 
for reinforcements, he was directed by the Prudential 
Committee in 184,9, to return home. The state of his 
health has prevented his return to the field and Karan- 
gan has been abandoned. 

The Japan Mission was established in 1859, when 
two missionaries, Rev. Dr. S. R. Brown and Rev. Guido 
E. Yerbeck and their wives were sent out. The intensely 
interesting and well known history of this mission we 
can only allude to. Large numbers have been converted, 
many churches organized, native pastors ordained, 
schools for boys and girls established, and in connection 
with Presbyterian missionaries, our missionaries teach 
in a theological department at Tokio. The work in Japan 
is wonderful, and it is full of promise for the future. 



BOARDS, MISSIONS. 



115 



The entire number of ordained foreign missionaries 
connected with all our stations is 25, and of unordained 
3 ; of married ladies there are 21, of unmarried 9, making 
a total of 58 at the present time. Our missionaries in 
India, China and Japan have done their full share in 
the work of translating the Scriptures, and of providing 
the people with a Christian literature in thair own 
tongues. In 1875, the Woman's Board of Foreign Mis- 
sions was established with a view of increasing the 
interest of the women in Foreign Missions, and espe- 
cially to secure their aid in working in connection with 
missionaries for the welfare of women among the 
heathen. It has assumed the work in behalf of women 
and girls in all our mission fields, and is maintaining 
schools for girls in India, China and Japan. It has sent 
a medical missionary to Amoy, and proposes to pro- 
vide a hospital and dispensary there for the treatment 
of women. The receipts of this Board reported in 
1888, were $17,535. Undoubtedly, the most important 
movements in Foreign Missions lately made by the 
Church have been the establishment of a Professor- 
ship of Theology in India, for which, through the unti- 
ring efforts of the Rev. Dr. Chamberlain, $65,000 were 
collected through the Church ; and the election of Rev. 
William W. Scudder, D.D., by the General Synod of 
1888, " Professor of Theology in the Theological Sem- 
inary in the Arcot Mission." Should not the Church 
devote herself largely to the work of raising up a native 
ministry in India, China and Japan, and is not this 
action an indication that she has begun so to consider it ? 



CHAPTER VI. 



THE DOCTRINAL STANDARDS. 

The great principle of the Reformation is that the 
Word of God is the only and infallible rule of faith and 
practice. The Reformers rejected the vain traditions of 
Rome, and bade all men to come to the living Word, 
and to search it for themselves. Nevertheless, they 
composed catechisms and confessions of faith, and 
attached great importance to them. They never claimed 
for these, an authority co-ordinate with that of Scrip- 
ture, but always asserted that everything must be tried 
by the law and testimony. 

It does not follow that, since creeds and confessions 
have no ultimate authority, they are useless, or even 
hurtful as snares to truth-loving and conscientious 
minds. They are useful as bonds of union, as expres- 
sions of views in which a number agree, and which 
therefore furnish a basis for association in visible 
Church fellowship and work. Even in Churches which 
discard creeds, there must be an agreement on nega- 
tions if nothing more, and there can hardly fail to be also 
an agreement in some positive views, which may not be 
written or subscribed, but are well understood. In the 
Bible, Divine truths are introduced in narratives, par- 
ables, discussions, precepts, proverbs and prayers, 
which in a creed, are brought together in an orderly 
and comprehensive summary, so that we at once see 
their unity and harmony. Catechisms are of especial 
value for instruction and edification. 

The era of the, Reformation was prolific in confes^ 



THE DOCTRINAL STANDARDS. 



117 



sions of faith and catechisms for the instruction of 
the young. Of these, the oldest is the Augsburg con- 
fession, composed by Melancthon, for the Lutheran 
communion,, and this was followed by the numerous 
confessions and catechisms of the various Protestant 
Churches. 

The agreement of all these confessions on the funda- 
mental articles of Christian doctrine is remarkable, and 
worthy of the consideration of the Romanist who is 
accustomed to reproach Protestantism for its varia- 
tions. A harmony of confessions was early published 
at Geneva by the Eeformed Churches of France and 
Belgium. Parts of it have been republished in connec- 
tion with Dr. Thomas Scott's translation of the history 
of the Synod of Dort. 

The doctrinal standards of our Reformed Church are 
three fold. 

I. The Confession of Faith, called the Belgic. 

II. The Heidelberg Catechism and the abridgment 
of it, called the Compendium of the Christian religion. 

III. The Canons of the Synod of Dordrecht. 

These symbols of doctrine were composed by different 
persons, under different circumstances and with dif- 
ferent ends in view, and so they differ in their charac- 
teristics. 

The Belgic Confession is a complete, systematic view 
of the doctrines of the Reformation. 

The Heidelberg Catechism is an admirable "Method of 
instruction in the Christian religion," delineating a 
true believer's experience and life. The abridgment of 
it called the "Compendium," was prepared "for the 
instruction of those who intend to approach the Holy 
Supper of the Lord." 

The Canons of the Synod of Dort are the precise and 
carefully expressed views of that Synod on the five 



118 



THE DOCTRINAL STANDARDS. 



points of doctrine in controversy between the Remon- 
strants and Contra-Remonstrants.* 

L THE CONFESSION OF FAITH. 

This is called the Belgic Confession, from the fact 
that its author, Guido de Bres, who suffered martyrdom 
for the truth, was a Belgian. The Reformation very 
early made great progress in Southern Netherlands or 
Belgium, and that country furnished its full share of 
martyrs. The military leaders of Spain, and the inquisi- 
tors there had their head-quarters and full sway. The 
Reformation was arrested in these provinces, and 
the Protestant inhabitants fled to Northern Nether- 
lands, and strengthened their brethren in the Seven 
Provinces, and so it happened that Belgium became as 
thoroughly Papal as any country in Europe. 

De Bres, having composed this confession in 1559,! 
submitted it for criticism to Saravia, Calvin, and other 
eminent divines. Calvin highly approved of it, but 
suggested that it would be better for the churches of 
the Netherlands to accept the confession based on a 
draft by himself, which the French churches had just 
adopted. But this recommendation was not followed. 
It was published in 1561 under the title, "Confession de 
\foy faicte d'un commun accord, par les eglises, qui sont 
dispersees en pais-bas." It was at once translated from 
the French into the Low Dutch ; was received with gen- 
eral favor; was adopted by a Synod held at Antwerp in 
156G, and by successive Synods of the " churches sitting 
under the cross," and was finally confirmed by the Synod 

*See sermon by the Rev. Dr. A. P. Van Gieson in thei 
" Centennial discourses," p. 24 3 ; also paper by the same read 
before the Conference on Union, at Philadelphia, April 3, 
1888. 



THE DOCTRINAL STANDARDS. 



119 



of Dort in 1G19. The Reformed Dutch churches in 
America have never been without it. Its authority was 
acknowledged in the Articles of Union in 1772, and 
subscription to it has been required from every minister 
to the present day. 

This Confession opens with the doctrine of God as 
One clothed with all perfections; of the means whereby 
He is made known, viz., Nature and Revelation ; of the 
inspiration of the Bible, its contents, its internal evi- 
dence and its sufficiency as a rule of faith, which is 
declared in article 7, as follows : " We believe that these 
Holy Scriptures fully contain the will of God, and that 
whatsoever a man ought to believe unto salvation is 
sufficiently taught therein. Neither may we compare 
any writings of men, though ever so holy, with these 
Divine Scriptures : nor ought we to compare custom, 
or the great multitude, or antiquity, or succession of 
times, or persons, or councils, decrees or statutes with 
the truth of God, for the truth is above all." Thus is 
the Romish doctrine of the authority of tradition utterly 
discarded. 

We then have statements and proofs of the doctrines 
of the Trinity ; of the Divinity of the Son and of the 
Holy Spirit ; of the creation of all things by God, and 
of Divine Providence. We are taught that God has 
left nothing to chance, but that He rules and governs 
everything " according to His holy will, so that nothing 
happens in this world without His appointment ; never- 
theless, God is neither the author of, nor can He be 
charged with, the sins which are committed." 

We are taught that man was created good and holy ; 
that being tempted he fell, and became corrupted 
through his whole nature ; that this corruption has 
extended to the whole race ; that there is no remedy 
for it but in God's grace ; that He displays His mercy 



120 



THE DOCTRINAL STANDARDS. 



and justice, mercy in saving some and justice in 
inflicting deserved punishment on others ; that He has 
given His own Son to be a Saviour, who became incar- 
nate, was very God and very man, stood as our surety 
and as a great High Priest brought in an everlasting 
righteousness. Receiving Him by faith we become 
justified, and in our justification are included the for- 
giveness of sins and the setting of Christ's righteousness 
to our account. 

Intimately connected with this justifying faith is 
the renewal of the man, leading to a new life, and to the 
production of good works. These are exhibited as 
unfailing fruits of faith, and results of the work of the 
Spirit, and so giving proof of that work; but never as the 
ground of our acceptance with God. This is followed 
by the statement of the abolition of the ceremonial law, 
and the full and beautiful and touching article on the 
intercession of Christ. 

Concerning the Church, it is declared that it is "one 
catholic or universal Church, which is an holy con- 
gregation of true Christian believers." It has been 
from the beginning and will be to the end of the world j 
all are bound to join themselves to this true Church, 
which is known by the maintenance of pure Gospel 
doctrine, pure administration of the sacraments and the 
exercise of discipline. Hypocrites belong not to the 
Church, though externally connected with it. The true 
and false Church and the true and false members are 
admirably distinguished. In short, the view of the 
Church given in this article is entirely opposed to the 
popish and high-church view of the necessity of a cer- 
tain external organization to the being of the Church. 
And yet, the necessity of officers and government is 
admitted, and it is claimed that government by minis- 
ters, elders and deacons is in accordance with Holy; 



THE DOCTRINAL STANDARDS. 



121 



Scripture. But these officers are to remember that they 
are to administer the affairs of Christ's Church in accord- 
ance with His will, and that " all human inventions, and 
all laws which man would introduce into the worship of 
God, thereby to bind and compel the conscience in any 
way whatever" are to be rejected. 

In regard to the sacraments, it is taught that they have 
no efficacy of themselves, but that they are visible signs 
and seals of invisible grace, instituted by Christ and 
made efficacious by the power of the Holy Spirit. Bap- 
tism represents the washing of regeneration and is 
to be applied to infants of believers by virtue of the 
Abrahamic covenant. In the Holy Supper, Christ is 
signified by the bread and wine ; and as these elements 
are received by the mouth, so is Christ received by 
faith for the nourishment of the soul, and thus the 
believer is certified of God's love and faithfulness. 
No air of mystery is thrown over this ordinance, but it 
is represented as a holy feast in remembrance of Christ, 
and intended to bind us by faith more closely to Him. 

Parts of the article on magistrates are to be inter- 
preted in the light of the sentiments and practice of the 
age when Church and State were united. All references 
"to the immediate authority and interposition of the 
magistrate in the government of the Church" are 
omitted from our present Church constitution.* 

The concluding article declares the facts of the final 
general judgment ; the eternal glory of the righteous and 
everlasting misery of the wicked. 

* u Whatever relates to the immediate authority and inter- 
position of the magistrate in the government of the Church, 
and which is introduced more or less into all the national 
establishments in Europe, is entirely omitted in the consti- 
tution now published." Preface to the Constitution of 17 92. 



122 



THE DOCTRINAL STANDARDS. 



THE HEIDELBERG CATECHISM. 

This catechism was received by the churches in the 
Netherlands about the same time as the confession of 
faith. Of all the catechisms prepared by Lutheran 
or Reformed divines, none obtained a greater or more 

durable reputation than the Heidelberg. It was com» 
posed in the part of Germany known as the Palatinate 
and by order of its pious and excellent sovereign, the 
Elector Frederick III. The contention between the 
Lutherans and the Reformed was, at the time, carried 
on in his dominions with disgraceful bitterness. The 
Elector himself adopted the views of the Reformed, and 
he deemed it to be his duty to introduce a new catechism 
for the instruction of his people, to be adopted and used 
by all ministers and in all the churches and schools. 
This was fully in accordance with the undisputed idea 
of the age that the State must have a religion to be 
protected and supported against all others, and that it 
was an important duty of a sovereign to provide such 
religion. He hoped by this means, not only to put an 
end to open dissensions, but also to secure the unity 
of the churches, and in due time unanimity of views 
among his people. He engaged two theologians, Caspar 
Olevianus, Court preacher, and Zacharias Ursinus, Pro- 
fessor in the University of Heidelberg, to prepare a 
suitable catechism. Having been prepared by them 
and approved by the Convention of Superintendents, it 
was published with an introduction by the Elector early 
in 1503. It met at once with violent opposition from 
High Lutherans and Romanists, but by the Reformed 
Churches of all countries it was received with extraor- 
dinary favor. Switzerland at once received it, and 
France, Scotland, England, Poland and Hungary made 



THE DOCTRINAL STANDARDS. 



translations of it into their own languages, and numerous 
commentaries on it have been written. 

Bullinger wrote to a friend : " I have read the cate- 
chism of the Elector Palatine Frederick, with the 
greatest interest, and have blessed God while doing 
so, who thus perfects His own work. The arrangement 
of the book is clear ; the matter is true and beautiful 
and good. All is full of light, and faithful and pious. 
With the greatest brevity, its contents are manifold 
and large. In my judgment, no better catechism has 
heretofore been published." * 

But from no source has the Heidelberg Catechism 
received such honor as from the Beformed Church of 
the Netherlands. It was approved by the Synod of 
Wesel, in 1568, only five years after its first publica- 
tion in the Palatinate. Its use was enjoined by the 
Provincial Synod of Dort, in 1574, and by the National 
Synod of Dort, 1619. The division into fifty -two Lord's 
days, which had been made in the Palatinate, was 
adopted by the Church of the Netherlands, so that the 
public exposition of it might be completed in the course 
of every year. 

"Her temples," says another, "have resounded with 
its exposition, and her children have been imbued with 
its truths for nearly three centuries. The solid bul- 
warks which the learning of her Altings, and Horn- 
beeks, and Hommiuses, and Van Tyls, and a host of 
other eminent divines, have thrown up around the Prot- 
estant faith were erected even to the uttermost buttress 
and escarpment on the outline of the catechism. The 
heartiness with which she adopted it, and the predom- 
inance which her free institutions and her vast opulence 
and power, as well as the learning of her divines and 



*Nevin's History of the Heidelberg Catechism, page 86. 



124 



THE DOCTRINAL STANDARDS. 



schools gave her in the seventeenth century, contribu- 
ted largely to the unparalleled prominence and diffusion 
of this, her favorite symbol. Holland was indebted 
to a pure and living faith for strength to stand up 
against the most fearful odds ever, perhaps, success- 
fully encountered by a nation, and ultimately to wrest 
her liberties from the iron grasp of Philip II., and she 
sought with grateful ardor to repay the debt. She 
poured it into the minds of the youth who resorted 
from far to her universities and schools of theology. 
She taught it to the exiles from England, Scotland, 
France, and Germany, whom her heroic arm sheltered 
from persecution. She sent it to her colonies in the 
East and West Indies, and in fine, she, too, transmitted 
it with her emigrant children to America, to experience 
a freer and wider diffusion after the decay of her own 
liberties, and, it must be added, the decline of her own 
piety in the Old World." * 

The Heidelberg differs from most other catechisms 
in this, that it is an account of the comforting experience 
of a true believer, and not an abstract system of Chris- 
tian doctrine. The excellent catechisms of the West- 
minster Assembly are admirable compends of dogmatic 
Theology, while the Heidelberg excels as a delineation 
of personal, experimental and practical religion. " The 
one is a man's catechism, the other a believer's cate- 
chism." The key-note of the one is in its first question, 
" What is the chief end of man ? " That of the other 
is also in its first question, "AYhat is thy only comfort 
in life and death ? " 

The plan of the Catechism is substantially the same 
as that of the Epistle to the Romans. After an introduc- 
tory question and answer, it treats of the three follow- 
ing subjects : 

*Princeton Review, January, 1852. 



THE DOCTKINAL STANDARDS. 



125 



I. Of the Misery of Man: Lord's days 2 — L 

II. Of Man's Deliverance : Lord's days 5 — 31. 
HI. Of Thankfulness: Lord's days 32—52. 

Under the first head are treated the following sub- 
jects : The law of God as the revealer of sin ; the state 
of integrity; the origin and extent of human depravity, 
and God's justice in the punishment of the sinner. 

Under the second head, it is maintained that Divine 
justice must be satisfied ; that no man can make satis- 
faction for himself, nor can any creature do it for him ; 
that only, one who is both God and man can make this 
satisfaction ; and that hence the Lord Jesus Christ 
is the only mediator, as the Scriptures teach us. The 
provision made by him is sufficient for all sinners, and 
yet all will not be actually saved, but only those who 
are ingrafted into Christ and receive him by true 
faith. 

After a beautiful description of faith, the chief doc- 
trines which faith receives are expounded, and they 
are those which are found in the twelve Articles of the 
Apostolic Creed. This exposition is followed by a view 
of the doctrine of justification by faith alone, and a 
vindication of it from the charge that it makes men 
careless and profane. Then follow several Lord's days 
on the Sacraments in which, the same views are given 
as in the Belgic Confession. This part of the Catechism 
is appropriately concluded with an explanation of the 
authority in the visible Church to exercise Christian 
discipline on members who err from the faith or lead 
wicked lives, so that they may be brought to repentance 
and be saved. 

In the third part of the Catechism it is shown how 
the believer expresses his gratitude to God for his deliv- 
erance. Acknowledging that his good works are not 
meritorious, he yet confesses his obligation to perform 



120 



THE DOCTRINAL STANDARDS. 



them, and declares that men who lead wicked and 
ungrateful lives cannot be saved. Thus is conversion 
insisted on, in which are embraced the mortification of 
the old man and the quickening of the new, resulting 
in the performance of good works from a principle 
of faith and in accordance with the law of God, since 
only such are entitled to be called good works. The 
remainder of the Catechism is given to an exposition 
of the ten Commandments as a rule of life, and of the 
Lord's Prayer as a comprehensive model to assist us 
in our daily devotions. The obedience that is required 
of every Christian leading the Christian life, is not 
presented on the ground of his natural relation to God 
as a creature and subject, but, on that of heart-felt 
gratitude as a chosen child of grace. He is represented 
as in harmony with the law, which is written by the 
Spirit of God on his heart. 

The requirement to make a complete, annual exposi- 
tion of this Catechism from the pulpit, was observed in 
this country until the adoption of the revised consti- 
tution in 1833, by which a longer time was allowed 
to complete the exposition, but not to exceed four 
years. 

The Compendium of the Christian religion is an 
abridgment of the Heidelberg Catechism, made by the 
Rev. Herman Faukelius for the use of his church at 
Middleburg, in Zeeland, which was adopted by the Synod 
of Dort, and directed by it to be used by the ministers 
for the instruction of "those who intend to approach 
the Holy Supper of the Lord." 

The Belgic Confession and Heidelberg Catechism 
were, for fifty years, the onty doctrinal standards pos- 
sessed by the Reformed Church of the Netherlands. 
Then were added the Canons of the Synod of Dort. 



THE DOCTRINAL STANDARDS. 



127 



THE CANONS OF THE SYNOD OF DORDRECHT 
OR DORT. 

\ These were formulated and adopted by the Synod 
as expressive of the views of the members on the opin- 
ions of the Kemonstrants, touching the five points in 
controversy. It is hoped that our readers will care- 
fully examine them. Perhaps they will find some 
ground for the remark of the commentator, Rev. Thomas 
Scott, when he speaks of " the holy, guarded and rever- 
ential manner in which the divines of this reprobated 
Synod stated and explained these doctrines, compared 
with the superficial and incautious, and often unholy 
and presumptuous manner of too many in the present 
day." It must be remembered that there is a distinction 
between what is called high Calvinism and moderate 
Calvinism, or in theological phrase, supra-lapsarianism 
and infra-lapsarianism, the foriner regarding God as de- 
creeing to make man, and to cause him to fall, etc ; the 
latter, viewing man as fallen, and God as decreeing out of 
His sovereign pleasure to save some from ruin, and to 
leave others to the just punishment of their sins. The v 
latter is the view of the Canons, which were so con- 
structed that the members of the Synod, coming from 
various countries and holding various types of the 
doctrine, might all be able to subscribe them in good 
faith and without compromise, and they did unani- 
mously subscribe them.* 

I. The first Head of Doctrine treats of Predestina- 
tion which, according to the Articles, is not, as is often 

* " The Reformed Churches in the Netherlands, France, 
the Palatinate, the greater part of Switzerland, and the Puri- 
tans in Great Britain, received these Canons as the scien- 
tific and precise statement of Christianty." Shedd's His- 
tory of Christian Doctrine, Vol. II., p. 477. 



128 



THE DOCTKINAL STANDARDS. 



represented, God's determination to create some men 
to be damned, whether they repent or not, for it is 
very plainly taught that only they perish who deserve 
it on account of their sin and impenitence. Men are 
contemplated as in a state of condemnation, and entirely 
dependent on God's interposition for deliverance from 
the impending doom. Out of the world of condemned 
sinners, God, of His sovereign pleasure and mercy 
chooses to save some, while the others are left in the 
" common misery into which they have wilfully plunged 
themselves." The saved are debtors to electing grace, 
while those who perish receive the deserved punish- 
ment of their sins. 

The Arminian also holds to divine election, but he 
denies that it springs from God's sovereign pleasure 
irrespective of any good in the persons elected, and he 
maintains on the contrary, that it is based on foreseen 
faith, repentance and good works. But the Scripture 
represents men to be elected to faith, sanctification 
and life. 

The common objection that the doctrine of predes- 
tination interferes with man's liberty and responsi- 
bility cannot be maintained, because no man can prove 
that these are irreconcilable. He can do no more than 
assert his own inability to harmonize them, and he 
has no right to speak for higher intelligences ; and least 
of all, to dispute with God. As a matter of fact, there 
are no stronger advocates for the claim that man is 
free to act according to his will, than the most uncom- 
promising champions of the doctrine of Divine sover- 
eignty. And, in truth, every man feels and knows 
that he follows his own will in sinning and in obeying, 
and that he is responsible. No man is sensible of the 
constraining force of God's decree. Divine sovereignty 
presides over all our affairs, even the minutest ; yet, 



THE DOCTRINAL STANDARDS. 12$ 

who is fettered by it in word or act? There are great 
difficulties connected with this view, hut no greater 
than those that encompass the opposite. We must 
remember that we are not competent to sit in judgment 
on the ways of the Almighty, and when disposed to do 
it, should call to mind the admonition of Paul, "Nay, 1 
but O man, who art thou, that thou repliest against 
God?" 

This doctrine is not to be made a constant subject 
of preaching, nor to be presented in a harsh manner, 
but it is "to be published in due time and place in 
the Church of God, for which it was peculiarly designed, 
provided it be done with reverence, in the spirit of 
discretion and piety, for the glory of God's most holy 
name, and for enlivening and comforting His people, 
without vainly attempting to investigate the secret 
ways of the Most High." * 

II. The second head of doctrine treats of " the death 
of Christ, and the redemption of men thereby." The 
Arminians held that Christ died in exactly the same 
sense for all men, and that God is in a certain sense rec- 
onciled to all. But in these Articles we are taught 
that " the death of the Son of God is the only and most 
perfect sacrifice and satisfaction for sin ; is of infinite 
worth and value, abundantly sufficient to expiate the 
sins of the whole world;" that its benefits are freely 
and sincerely offered to all, with the promise that who- 
soever believeth shall not perish. Nevertheless, Christ 
had, in dying, a special reference, as the surety of His 
people, to their salvation. He did not intend merely 
to open a door by which all might enter and be saved, 
.but also to secufe the entrance and salvation of many. 

*First head of Doctrine, Art. 14. See also conclusion/ 
of the Canons. 



130 



THE DOCTEINAL STANDABDS. 



So he effectually redeems His chosen out of every 
"people, tribe, nation and language." 

III. and IV. The third and fourth heads of doctrine 
treat of " the corruption of man, his conversion to God, 
and the manner thereof." The Calvinist and Armin- 
ian both believe in the corruption of man's nature and 
of the need of God's grace for his renovation. The 
Calvinist regards man as so thoroughly depraved that 
without special grace he will never turn to God, but 
will persevere and perish in his wickedness, while those 
who are saved are debtors to special and distinguish- 
ing mercy. God as a sovereign, acts according to His 
own good pleasure in selecting the subjects of His grace, 
and effects their regeneration by the bestowment of 
special Divine influences. The Spirit, with His effectual 
call, accompanies the external call of the word, and 
causes a willing and joyous acceptance of offered grace. 
Yet the submission is not forced and reluctant, for men 
are made willing in the day of God's power. 

The Arminian says that God has given common grace 
to all men, which one needs only to improve, and which 
every man is competent to improve. According to this 
the converted man is one who has improved the 
grace given to him in common with all others ; the uncon- 
verted man, one who has not. The Spirit, according to 
this view, does not work with such power as to control 
the will of man, but in conversion, the will falls in with 
the suggestion of the Spirit, which, nevertheless, it did 
not need to do. 

V. The fifth head of doctrine is the perseverance or 
preservation of the saints. 

There is no question concerning the inevitable result 
if a converted man should be left to himself. All admit 
that he must fall in the moment that the Divine iielp 
is withdrawn. Moreover, no one denies that a renewed 



THE DOCTRINAL STANDARDS. 



131 



man is, through the power of temptation, and his own 
weakness, liable to fall into grievous sins which cannot 
but be offensive to God, and for which he receives 
correction. But these Articles affirm that God does not 
utterly take away His Spirit from His renewed ones 
so that they perish. He preserves the incorruptible 
seed, renews the erring to repentance, brings them 
through every difficulty, blesses His ordinances and 
dispensations to them, so that they are kept unto the 
end, when they receive the unfading crown. 

The Arminian, on the contrary, holds that there is no 
guarantee for the final salvation of a believer ; that " it 
is possible for the true believer to fall away from true 
faith, and to fall into sins of such a description as can- 
not consist with a true and justifying faith ; nor is it 
only possible for them thus to fall, but such lapses not 
unfrequently occur. True believers are capable, by 
their own fault, of falling into flagrant crimes and atro- 
cious wickedness, to persevere and die in them, and 
therefore, finally, to fall away and perish.* 

The Confession of Faith, Catechism and Canons, of 
the contents of which this meagre synopsis has been 
given, may be found in our hymn-books, and are thus 
accessible to all : and they are precisely the same as 
when they were confirmed by the Synod of Dordrecht 
in 1619. 

In connection with this account of the doctrinal 
standards we remark : 

1. That the Reformed Church is not illiberal or 
exacting in the terms of communion. In the Compen- 
dium which was prepared "for those who intend to 
approach the Holy Supper of the Lord," the fundamen- 
tal truths of the Gospel are presented in a very simple 

* Articles of the Remonstrants. 



132 



THE DOCTRINAL STANDARDS. 



manner and without perplexing metaphysical distinc- 
tions. According to the good custom of the times, the 
children having been baptized, were, at the proper age, 
placed under catechetical instruction, and they were 
required to " know and confess the fundamental truths n 
contained in this compendium before they could be 
admitted to the Lord's Supper. Now, it does not seem 
reasonable that a knowledge of, and assent to a larger 
body of formulated doctrine should have been required 
of an unbaptized adult as a pre-requisite to full com- 
munion than was required of one who had been baptized 
in infancy, and had received catechetical instruction, 
and desired to become a communicant. Why should 
there be two different standards of qualification for 
these two classes of applicants ? Besides, the question 
which is in the Form proposed to the adult candidate is 
not : Dost thou assent to all the Articles of the Christian 
religion as they are contained in the doctrinal standards, 
but "as they are taught here in this Christian church, 
according to the Word of God ? " The question is to be 
interpreted by the light of the teaching system of the 
Church, and of the immediate object of the teaching. 
The object is full communion, and with it this prepar- 
atory teaching terminated. It is all comprised in this 
compendium of "necessary and fundamental truths." 
But Christian instruction could and must, after that, go 
on indefinitely for edification. Therefore the Heidel- 
berg catechism was added, to be taught in advanced 
catechetical classes, and also to be expounded to the 
whole congregation from the pulpit on the Lord's day ; 
the teaching element, moreover, is an important one 
in all the preaching, and the most advanced Christians 
continue to be learners. And besides, it is creditable 
to any minister to give much of his time and strength 
to the systematic education of his people in matters,' 
religious, Biblical and ecclesiastical. 



THE DOCTRINAL STANDARDS. 



133 



The minister, in reading the Form for Adult Baptism, 
reminds the candidate that he has been privately, that 
is, personally instructed by him in the Christian relig- 
ion ; but surely he does not mean to say by this, that he 
has taken him thro-ugh a system of theology or even that 
he has gone over all the standards of doctrine held by 
the Church of which he is a minister. An understand- 
ing of and subscription to those standards are very 
properly required of ministers, for they are teachers 
of the flock, and they have been set for the defense of 
the Gospel. But private members are regarded as 
learners, and a willingness to learn is of more value 
than an extensive knowledge of formulated doctrine, 
especially if a docile spirit be lacking. 

If it should be claimed, as it sometimes is, that no 
doctrinal test whatever should be applied in the cases 
referred to, but that every one should be received to the 
sacraments whom it is believed Christ would receive, 
we reply that this statement is misleading. How is it 
possible to avoid doctrinal tests to some extent? How 
can a man give evidence of his being a Christian with- 
out showing some knowledge of Christianity, or in other 
words, of the distinctive truths of the Christian relig- 
ion? No true pastor can converse with an anxious 
enquirer without at once unfolding the great funda- 
mental truths of the Gospel, and he cannot decide on the 
credibility of one's Christian profession without a 
knowledge of his views about essential truths. Every 
faithful and prudent Christian minister, no matter to 
what branch of the Church he belongs, does, in his con- 
versations with applicants for admission to the sacra- 
ments, continually pass in review the fundamental 
truths which are found in the Compendium, for this 
little catechi-m contains no denominational peculiarities, 
but only essential truths held in common by believers in 



134 



THE DOCTRINAL STANDARDS. 



the Lord Jesus Christ as a Divine Saviour. Therefore, 
we claim that when a minister of the Keformed Church 
requires the candidate for adult baptism to give his 
" assent to all the articles of the Christian religion, as 
they are taught in this Christian Church," and to 
" reject all heresies and schisms repugnant to this doc- 
trine," he asks no more than faithful ministers of other 
Christian Churches require from those who seek admis- 
sion at their hands to the holy sacraments ; and that 
he can also rest in the assurance that he is in accord 
with the historical sense of the question and with the 
uniform practice which the ministers of the Reformed 
Church have followed for centuries.* 

2. Our system of doctrine is in accord with those of 
other evangelical, orthodox Churches, as the Episcopal, 
Presbyterian, parts of the Congregational and Baptist 
and other Churches. 

3. It is reasonable. It is not free from mysteries for 
no system is. But this seems to be as philosophical 
and as free from objections as any. Its whole tendency 
is to exalt God and abase sinful man, which is no* 
mean proof of its truth. 

4. It is scriptural. This, if true, should settle the ques- 
tion. The appeal is made to the law and testimony, and 
to the teaching of prophets, apostles, and the Son of 
God Himself. This system contains no stronger lan- 

*" The prerequisites for such communion as stated in the 
"Directory for worship" of the Presbyterian Church are 
" knowledge and piety," the how much and the what, men 
of various graces do, and must determine. And as various as 
the sessions, are the measures and qualities of the different 
churches. Liturgical Churches have measures and models 
to determine these questions. Ours is the Evangelical, Pres- 
byterian, Liturgical Church." Report to the Classis of Para- 
mus, April, 1885. 



THE DOCTEINAL STANDARDS. 



135 



guage than they used in setting forth the sovereignty 
of God in grace as well as in nature. 

5. It accords with Christian experience. The believer 
of every country and church and creed gives thanks 
to God for having done in him and for him what he 
could not do in and for himself. Men contend for opin- 
ions and dispute about creeds, and then join in the same 
expressions of dependence on Divine grace and of 
thanksgiving for electing love. 

6. It promotes holiness of life. In Paul's day it was 
objected to the doctrine of salvation by grace alone, 
that it led to licentiousness ; but how ably did he 
vindicate it from the charge, and show that so far 
from nullifying the law it completely established it, and 
besides, he and his fellow-disciples gave practical proof 
of this in their own devoted lives. Similar charges have, 
in every age, been brought against the doctrines of grace 
but the meii who have held these doctrines have been 
men of whom the world was not worthy. Cherishing 
the doctrines of grace as the apple of the eye, they have 
walked close with God, denying themselves all ungodli- 
ness and worldly lusts and living soberly, righteously 
and godly. And so we preach the humbling doctrine 
of salvation by God's free grace, assured that all desired 
reforms in individual character or social life will follow 
in its train. 

7. God has honored this truth and put His seal upon 
it by using it for the revival of His work. Its central 
doctrine of justification by faith awakened the new 
life of the [Reformation, a doctrine that must always 
be the effective emancipator of the individual man 
from all priestly bondage, for it allows nothing to come 
in between him and the Christ. This system of evan- 
gelical truth produced such marvels in Switzerland, Ger- 
many, Holland, France, Scotland and England. What 



136 



THE DOCTRINAL STANDARDS, 



doctrines did Whitefield and Venn, and Hervey and Ber- 
ridge and Romaine preach in the last century in England 
with glorious success, and what were the doctrines of 
our Edwards and Davies and the Frelinghuysens and 
Tennents when God accompanied their preaching with 
such marvelous power? They were the doctrines of 
native depravity, regeneration by the Spirit, and depend- 
ence on the sovereign grace of God for salvation. 

We venture to say that revivals are of little worth 
which would find a disturbing element or a hindrance 
in these doctrines. They are most serviceable in bring- 
ing the sinner to a sense of his need of a Saviour, and 
to entire reliance upon Him. The Reformed Church 
is no foe to revivals. She has often enjoyed days of 
glorious refreshing and ingathering, and so has become 
wary of spurious excitements, which can so easily be 
produced if men are willing to use questionable arts and 
measures, but which are so desolating in their effects, 
seen in the withering of every green thing, and the 
resemblance of a church to a field over which the fire 
has passed. How different the work when God's living 
truth is honored as the sword of the Spirit, and the 
Spirit uses it, and many retire to weep in secret places, 
and enter, with earnest purpose, into solemn covenant 
with God. These are blessed seasons to be longed and 
prayed for ; seasons of God's visits to His heritage 
owning and blessing His own truth, and honoring His 
own appointed means of grace. 

8. This form of doctrine is and has ever been the 
foundation of civil liberty. It was the support of the 
republic at Geneva. Bancroft denominates Calvinism, 
" gradual republicanism," and calls Geneva, " the fertile 
seed-plot of democracy."* It is a doctrinal system 

* Bancroft's Miscellanies. 



THE DOCTRINAL STANDARDS. 



137 



which kingly tyrants have always dreaded, for it 
claims the right of private judgment in behalf of every 
man. It led the Huguenot to resist the dragonnades 
of the French tyrant, and Holland to prolong the con- 
test with Philip, and Scotland to dye her fields with the 
blood of her own sons. It led the Puritans of England 
to stand up against kingly and churchly power, and 
when a place for the practice and nurture of their princi- 
ples was denied them in the Old World, these stern, 
unyielding men came to the New, to establish " a 
Church without a bishop, and a State without a king." 

If we desire the perpetuity of our free institutions, 
let us know that all depends on the maintenance of 
the truth as found in the inspired word. This, like 
leaven, must pervade the whole mass. Then will God 
appoint unto us salvation for bulwarks. 



CHAPTER VII. 



LITUKGY, CUSTOMS AND USAGES. 

The Reformed Church in America is distinguished 
from the Presbyterian Church of this country by the 
possession and partial use of an authorized Liturgy, the 
latter Church having simply a Directory of Yv^orship, 
without prescribed form or model for any service. 

The Liturgy as revised, approved by the Classes and 
adopted in 1878, rearranged and published in 1882 and 
recommended by the Synod for use in the churches, 
contains : I. Order of Scripture lessons. II. Order of 
public worship : 1. Morning ; 2. Evening. III. Prayers 
for special occasions. IV. The Creeds. V. The admin- 
istration of Baptism : 1. To infants ; 2. To adult per- 
sons. VI. The public reception into full communion 
of those who have been baptized in infancy. VII. The 
administration of the Lord's Supper. VIII. Church dis- 
cipline : 1. Excommunication ; 2. Readmission of ex- 
communicated persons. IX. Ordination : 1. Of min- 
isters of God's word; 2. Of elders and deacons. X. 
The installation of a minister. XI. The laying of a 
corner-stone. XII. The dedication of a house of wor- 
ship. XIII. The confirmation of marriage. XIV. The 
burial of the dead. 

From this Liturgy is omitted the office for the conso- 
lation of the sick, which was entitled in Dutch, " Den 
Ziekentroost and in English, " The consolation of the 
sick, which is an instruction in faith, and the way of 
salvation, to prepare believers to die willingly This 
was a simple, scriptural view of the process of man's 



LITURGY, CUSTOMS AND USAGES. 139 

salvation from its beginning in regeneration to its com- 
pletion in glory, and was doubtless prepared as a help 
to the " Kranken-besoecker," or " Zieken-trooster," in 
his visitations of the sick. In all editions of the Liturgy 
that have been published for many years past, this 
office has consisted entirely of classified references to 
passages of Scripture. The authority for substituting 
these for the original, full and very suggestive office, 
does nowhere appear, nor does the authority for the 
later omission of this substituted form appear. 

The Liturgy as published in 1882, was recommended 
by the General Synod for use in the churches ; but 
by the Constitution of the Church, the use of the fol- 
lowing is made imperative, viz : The forms for the 
administration of Baptism and the Lord's Supper ; 
the forms for the ordination of ministers, elders and 
deacons; and the forms for the excommunication of 
offenders, and for the readmission of penitents. Every 
minister, when installed as pastor, binds himself to 
obey the Constitution, and therefore to use these forms 
on the occasions for which they have been provided. 

The forms of prayer contained in the Liturgy are 
not used by our ministers in ordinary public worship, 
though they are at liberty to use them if so disposed.^ 
The Church believes in the lawfulness of forms of 
prayer, and that there are occasions when their use 
is profitable and expedient. She on the one hand rejects 
the extreme view that prayer cannot be acceptable 
unless the words are immediately dictated by the Holy 
Ghost, and on the other, the view that it is presump- 
tuous to pray in public worship, except in the language 
of a prescribed form. She finds no command of Script- 
ure binding the ministry or Chnrch to the use of such 
forms, nor does the example of Christ make it impera- 
tive, nor does it appear that the apostles or primitive 



140 



LITURGY, CUSTOMS AND USAGES. 



Christians confined themselves to imposed forms of 
prayer. It has been said by one that their usual practice 
was, "First, to begin with the Lord's Prayer, as the 
ground and foundation of all others, and then, according 
to their circumstances and conditions, to offer up their 
own prayers and requests. Now these other prayers, 
which made up a great part of Divine service, were not 
stinted and imposed forms, but the words and expres- 
sions of them were left to the prudence, choice and judg- 
ment of every particular bishop or minister." He further 
says "I 'do not here say that a bishop or minister used 
no arbitrary form of prayer — all that I say is, that 
there was none imposed. Neither do I say, that hav- 
ing no imposed form, they unpremeditatedly, immethod- 
ically or confusedly vented their petitions and requests, 
for, without doubt, they observed a method in their 
prayers ; but this is what I say — that the words or 
expressions of their prayers were not imposed or pre- 
scribed; but every one that officiated, delivered him- 
self in such terms as best pleased him, and varied his 
petitions according to the present circumstances and 
emergencies, or if it be more intelligible, that the prim- 
itive Christians had no stinted liturgies or imposed 
forms of prayer."* 

The question with us is, not about the lawfulness of 
the use of precomposed forms of prayer, but about the 
expediency of their prescription or imposition for all 
occasions. The history of oar Church is, from its begin- 
ing throughout, a testimony against the latter. While 
forms, to some extent, have been required to be used, 
and some have been recommended as models, the offici- 
ating minister has always been allowed a large liberty 
in the composing and offering of prayers. Great impor- 

*Lord King's Primitive Church, Part II.," Chap. 2. 



LITURGY, CUSTOMS AND USAGES. 



141 



tance has been attached to the education of ministers, 
so that they might be able to pray as well as preach 
to edification. It is rightly expected of them that they 
shall not pray extemporaneously, in the popular sense 
of the word, that is, without preparation, but that they 
shall make very careful preparation for this part of 
public service, as well as for preaching.* This should 
be made by every minister in the way that seems best 
to him, by a careful review of circumstances, arrange- 
ment of topics and thoughts, formation of sentences, 
or even the writing out of the whole prayer, to be read, 
or not, in the pulpit. It would be well for young min- 
isters for a long time to practice themselves in devo- 
tional composition, especially of their public prayers. 
Dr. Witherspoon recommended devotional composi- 
tion to his theological students, and President Ashbel 
Green, of Princeton College, who had been one of these 
students, says of himself, that in the early part of his 
ministry, he wrote his prayers as regularly as he did 
his sermons, and he expressed his regret that minis- 
ters generally made so little preparation for conduct- 
ing the devotional exercises of the congregation. Dr. 
Gillies, of Glasgow, for the first ten years of his pas- 
toral life, never composed a sermon without writing a 
prayer in connection with it. Careful preparation of 
some sort for public prayer may not, without guilt, be 
neglected by him who is the mouth of the congregation. 

This liberty is contended for, because a prescribed 
Liturgy without any liberty at all, can never fully meet 
the wants of the Church, for it must often lack adapt- 
ation to changing circumstances. The prayer composed 
by a minister for an occasion, may not be as good a 

*This is also insisted on in the Westminster Directory of 
Worship. 

f Jones' Life of Green, p. 545. 



142 



LITURGY, CUSTOMS AJST> USAGES. 



piece of devotional composition, as one that has come 
down to us from past ages, but it may be better adapted 
to the occasion, just as his sermons may be inferior 
as compositions to many contained in the works of distin- 
guished divines, yet may be better suited to the times and 
circumstances. Why should it not be required of him 
to preach prescribed sermons as well as to pray pre- 
scribed prayers ? 

It may well be asked whether the advantages of both 
form and freedom might not be enjoyed in public wor- 
ship. There are confessions, thanksgivings, and peti- 
tions that are always appropriate when the people are 
assembled for worship and which should never be 
omitted, such as confession of sin, thanks for blessings 
of Providence and grace, prayers for all classes and 
conditions of men, the sick, the bereaved, those in 
authority, etc. These might be embodied in forms to be 
used by the minister, and so the offering of them would 
be secured. In connection with this might be prayers 
in which due notice should be taken of special needs 
and circumstances, in the offering of which the minister 
should have unrestricted freedom. The early histories 
of all the Reformed Churches, including the Church 
of the Netherlands, prove the practicability of this 
combination. They did neither dispense with forms, 
nor confine their ministers to them. 

Liturgies were early adopted by the Reformed 
Churches in Geneva, France, the Palatinate, England, 
Scotland, and the Netherlands. When the Puritans 
arose in England, claiming that the Church of England 
was only half -reformed, and demanding further reforms 
they were met with persecution. Naturally, they went 
to the extreme of simplicity in worship, and set their 
faces against all liturgies, forms, sacred vestments, 
Jioly days, kneeling in prayer, etc. The Presbyterians 



LITUEGY, CUSTOMS AKD USAGES. 



143 



of Scotland, after having received from the hands of 
John Knox a liturgy which was used for some time, 
were so outraged by the attempts of England to force 
Episcopacy upon them, that they indignantly trampled 
all forms and liturgies under foot* But the Eeformed 
Churches on the Continent were subjected to no such 
influences, and they grew in attachment to their forms 
of service. 

Calvin's liturgy was the foundation of the liturgy 
of the Eeformed Church of the Netherlands, which 
was not completed at once, but was the result of a grad- 
ual grow th. t The authorship of its various parts can- 
not be easily traced. London may, however, be truly 
called its cradle. The oppressive measures of Charles 

V. and Philip II. against their Protestant subjects in 
the Netherlands drove thousands of them into other 
countries. Very many of them went to Khenish Prus- 
sia, and many also to Embden, in East Friesland, where 
the Eeformed Church was planted under the auspices 
of John a Lasco, a converted Polish nobleman, Albert 
Hardenberg and others. On the accession of Edward 

VI. to the throne of England, the eyes of the Eeformed 
of Continental Europe were turned to that country, 
and many went thither from the Netherlands, and many 
from the Church of Embden. A church composed of 
these emigrants was formed in London, and by royal 
authority the Abbey of Austin Friars was given them 
for a house of worship, which church is in existence, 
and the property in its possession, and worship statedly 
held in the Holland tongue, at the present day. These 
refugees of the Eeformed faith were placed by the 

*McCrie's Life of John Knox, p. 4 30 : Baird's Eutaxia, p. 
127. 

t Henry's Life of Calvin, Vol. I., p. 412, Calvin's Liturgy 
was used in preparing the Book of Common Prayer ; Eutaxia, 
p. 190. 



144 



LITURGY, CUSTOMS AND USAGES. 



King under the care of a Lasco as superintendent, with 
whom were associated four other ministers.* The 
British Reformers took great interest in these refugees, 
and secured for them many privileges. A Lasco had come 
over by express invitation of Cranmer, who gave him 
a home for six months in the archiepiscopal palace, 
and who consulted him on the reforms desirable in the 
Church of England. He was also appointed in 1552, 
one of the eight divines on the commission to revise 
the laws of the Church of England J 

When Mary ascended the throne, this congregation 
was dispersed for a season, but on the accession of Eliz- 
abeth, the aspect of affairs changed again, and the 
church in London was revived and soon numbered 
more than three thousand members. Churches were 
also formed in Norwich, Colchester and other places. 
The Dutch and French refugees introduced many 
useful manufactures into England, and thev became 
a very important element in the population, f 

The French Protestants in England had somewhat 
the advantage over the Dutch, for they brought with 
them the liturgy of Strasburg which had been prepared 
by Calvin, and which differed very slightly from the 
Genevan liturgy. This was translated by their pastor, 
Valerandus Polanus, into Latin for the use of the min- 
isters in London. It was made by a Lasco, the basis 
for a more extended work, embracing the principles 
and rules of Church Order as well as forms of worship, 
but which was not published during his connection 

*See the charter of this church in the appendix to Bur- 
net's History of the English Reformation. 

f Dalton's Johannes a Lasco; Presbyterian Review, January, 
1881, Article John a Lasco; Bartel's John a Lasco; a Lasco 
Opera, edited by Knypers. 

tWeiss' Hist, of French Prot. Refugees, New York, 1854: 



LITURGY, CUSTOMS AND USAGES. 



145 



faith the church of London. A brief manual was pre- 
pared in 1551, by Martin Micron, one of the ministers* 
This, like the liturgy, was written in Latin, for these 
works were intended for the use of the ministers rather 
than the people, and also for the information of the 
authorities in England, and they remained in manuscript 
until after the dispersion of the congregation on Queen 
Mary's accession, w T hen they were printed on the Con- 
tinent. Meanwhile, a translation of Micron's manual 
was made into the Dutch language, by Jan Uytenhove, 
one of the elders, a nobleman of Ghent, who had cast 
in his lot with these afflicted people of God.* This 
little book was afterwards published at Embden, and 
was, for a number of years, used there and in vari- 
ous parts of the Netherlands. 

Next came the liturgy of Petrus Dathenus. He was 
pastor of the refugees from the Netherlands who had 
gathered by thousands at Frankenthal in the Palatinate, 
and to whom the Elector granted great privileges. 
He was a man of rare gifts, of fiery zeal, indomitable 
perseverance, and a preacher of immense popularity. 
He prepared forms of worship for his church at 
Frankenthal, and published in connection with them, 
a translation of the Heidelberg Catechism in Low 
Dutch, and a metrical version of the Psalms. These 
forms were very soon accepted as the authorized 
liturgy of the churches of the Netherlands, and their 
use was enjoined on the " Churches under the Cross," by 
the early Synods. In preparing this liturgy, Dathe- 
nus made use of that of the Palatinate, the basis of 
which was the " Forma ac Ratio n of a Lasco ; also, of 
Calvin's Liturgy and of that of Zurich. 

Other forms were subsequently added as occasion. 

*Pijper's Jan Uytenhove, Leiden, 1883. 



146 LITURGY, CUSTOMS AND USAGES. 



required, one of which was the article for the " Conso- 
lation of the Sick and Dying." Connected with this 
liturgy was a short catechism for the examination 
of those who intended to unite with the church, for 
which the Compendium was afterwards substituted] 
by the Synod of Dort. This Synod also added the form 
for the administration of Baptism to adults, which had 
been provisionally adopted by the Synod of South Hol- 
land in 1604. 

The Provincial Synod of Dordrecht, 1574, directed 
all ministers to use the same form of public prayer, 
and also authorized them at the same time to introduce 
petitions for special cases relating to the magistracy 
or to sick persons. The forms of prayer for ordi- 
/narv worship were never used exclusively, and 
they gradually went into disuse, while those for the 
administration of Baptism and the Lord's Supper, and 
those for the ordination of ministers, elders, and dea- 
cons have continued to be used to the present time. 
The Remonstrants objected, not only to the confession 
of faith and the catechism, but also to parts of the lit- 
urgy, which was revised by a commission of the Synod 
and was, by the direction of the Synod, published in 
connection with the standards of doctrine. 

The Liturgy was, soon after this, translated into the 
English language for the use of churches in Hol- 
land composed of Scotch and English refugees.* These 
came into ecclesiastical relationship with the Reform- 
ed Church of the Netherlands and therefore needed 
the liturgy. In 1767, three years after Rev. Dr. Laid- 
lie had begun to officiate in English in the church of 
New York, an amended edition of this translation was 
published by the Consistory of that church, which, 

♦Steven's History of the Scottish Church of Rotterdam, 
Edinburgh. 1832. 



LITURGY, CUSTOMS AND USAGES. 147 



so far as the forms made imperative by the constitu- 
tion are concerned, has remained unchanged. 

These forms begin with a statement of the scriptural 
authority for the act to be performed and an exposition 
of its nature, which are followed by such questions or 
exhortations and prayers as are appropriate. The bap- 
tismal form contains an exposition of the doctrine of 
baptism, with questions to the parents of the infant, or 
to the adult candidate, and suitable admonitions and 
prayers. The forms of ordination are constructed on the 
same principle. In the concluding prayer in all these 
forms the element of thankfulness predominates. 

The form for the administration of the Lord's Supper 
is worthy of special notice. It opens with the words of 
institution 1 Cor. 11 : 23-29 which are followed by the 
statements that two things are necessary to a profita- 
ble use of the Supper, self examination, and a directing 
of the Supper to the remembrance of Christ ; and that 
in sell' examination there are three inquiries : l,Whether 
we have an humbling sense of personal guilt. 2, 
Whether we trust that our sins are forgiven for Christ's 
sake. 3, Whether we propose henceforth to live rightly 
before Goa and man. All who can affirmatively answer 
these questions are accounted worthy partakers. 

Then follows the admonition to those who are living 
scandalous lives to abstain from the Supper, followed 
by the encouraging assurance to the penitent that 
though his sins may be numerous and aggravated, he 
will be received of God and counted worthy, if he is 
sorry for them and lights against them. 

The second part contains an affecting view of Christ's 
atoning work, and an exhibition of the relation of the 
Supper to our faith in Him ; also a careful directing of 
the attention away from the elements used to the sacri- 
fice represented by them j and finally, to an exhibition of 



148 LITURGY, CUSTOMS AND USAGES. 



the union of believers with one another by virture of 
their union with Christ, and of the consequent duty of 
brotherly love. 

To this succeeds an appropriate prayer which is fol- 
lowed by the Apostolic Creed, which is in many 
churches appropriately repeated audibly by the com- 
municants, thus making confession with their "mouths 
and hearts." During the communion an appropriate 
hymn may be sung or chapter read. After it, thanks- 
giving is offered chiefly in the language of Psalm 103, 
and this is followed with a prayer ending with the 
Lord's prayer. 

Those who have been accustomed to hear this form 
from childhood have become exceedingly attached to it, 
and the commendation of it by others is frequent and 
hearty. It has sometimes been used by our ministers 
in churches of other denominations, greatly to the satis- 
faction of the communicants. That its excellence may 
be fully seen and felt, it must be read in its integrity 
by one who appreciates it, and not be abridged and 
mutilated according to the caprice of an officiating 
minister. 

Considerable changes have been made in the order of 
worship, since the day that the Dutch refugees wor- 
shiped in the Church of Austin Friars in the time of 
Edward. The following is a description of the order 
of worship as then conducted in the church of London : 

"The congregation being assembled in their house 
of worship, the minister ascended the pulpit and com- 
menced with a brief exhortation to the solemn and 
devout observance of worship. Prayer was then offered 
according to a prescribed form, the same which is 
still found in our liturgy, with the title, 'A prayer 
before the explanation of the catechism.' After this 
a psalm was sung and the minister preached on a por- 



LITURGY, CUSTOMS AND USAGES. 



149 



tion of Scripture commonly consisting, not of one, two 
or three verses, but of a continuous paragraph, or a 
history standing by itself. Thus the minister illustra- 
ted, explained and enforced in several sermons, a whole 
book of Scripture, as for instance, the Epistle to the 
Romans in continuance, each sermon or homily occu- 
pying about an hour. After this the minister announ- 
ced what was proper to be announced to the congrega- 
tion, but only that which respected public worship. 
Then a prayer was again olfered according to a pre- 
scribed form which was short and appropriate, and 
this was followed by the distinct and emphatic reading 
of the ten commandments, after which the minister 
exhorted the congregation to confession of sin, and then 
he offered prayer in penitent confession of sin, and 
supplication for Divine forgiveness, according to a pre- 
scribed form, brief and impressive. After this he read 
the following declaration : ' Seeing it pleases God to 
receive in His grace those who are truly penitent and 
sincerely confess their sins, and on the contrary to 
leave obstinate sinners who cover and palliate their 
sins to themselves, I therefore declare from the word 
of God to the penitent who believe in Christ alone 
for salvation, that through His merits alone, their sins 
are forgiven of God, Amen. And to as many as do not 
confess and forsake their sins, or who, if they confess 
their sins, seek salvation from any other source than 
the merits and grace of Christ, and thus love darkness 
rather than light, I declare from the word of God, that 
their sins are bound in heaven, until they repent and 
turn to Christ.' Immediately after this the Apostles' 
Creed was read as bearing the common confession of 
their faith, and this was followed by the long or general 
prayer, either in the prescribed form of the liturgy or 
else at the discretion of the minister, accommodated to 



150 



LITURGY, CUSTOMS AND USAGES. 



the wants and circumstances of the church, and con- 
cluding with the Lord's prayer. A psalm was then 
sung by the whole congregation led by a chorister in 
front, near the pulpit. The minister then commended 
the wants of the poor to their brethren for alms which 
were collected by the deacons at the door of the church 
after the benediction had been pronounced according 
to the form. ' The Lord bless thee etc.'* 

Some changes from this order were made in the 
Netherlands wjhen freedom to worship had been 
obtained. The clerk or voorleser standing in the bap- 
tistery (doophuisje) under the pulpit opened the services 
by reading a few texts of Scripture, the ten command- 
ments, and a chapter ; after which he read a psalm 
and led in the singing of it ; tablets also were hung on 
the walls indicating the psalms to be sung during the 
service. The minister then appeared, and having stood 
a few moments at the foot of the pulpit stairs in silent 
prayer, entered the pulpit, and made a few remarks 
bearing on the subject of the sermon to oe delivered, and 
this was called the i Exordium remotum.' This was 
followed by prayer, and singing and then the sermon, 
which frequently, was an expository lecture in course. 
At first the Apostles' Creed was read after the sermon, 
but it was soon transferred to the afternoon service. 
The sermon in the afternoon was an exposition of one 
of the Lord's days of the Heidelberg catechism. 

The same order, essentially, was for many years 
followed by the Dutch churches in this country. Wor- 
ship in the church of New York more than a hundred 
years ago, is thus described. After the preliminary 
services conducted by the voorleser, the domine arose 
and made a short prayer in nearly the following words : 

i Our only help and powerful support we expect alone 

*Ypey en Dermout, Geschiedenis, Vol. I., p, 481. 



LITURGY, CUSTOMS AND USAGES. 



151 



from Thee, the only and triune God, the Father, the 
Son and the Holy Ghost, Creator of the heavens, the 
earth, and the seas, and who keepest faith and truth 
forever, Amen.' He then commenced his exordium 
remotum with the Apostolic salutation, i Grace, Mercy 
and Peace etc., 1 and towards the close of it, he often 
added, ' But that I may speak, and you may hear, so 
that God may be glorified, and our souls edified, it is 
above all things necessary at the commencement of our 
(meeting to bow the knees of our souls, and to call upon 
Him who is Spirit, in spirit and in truth, in the follow- 
ing manner.-' The announcement of the text followed 
the prayer, and after a suitable introduction and 
explanation of the context, the preacher proceeded to 
divide his subject into general heads, and to supplicate 
the Divine blessing in a short ejaculation, and then 
added 'But before we proceed, we would recommend 
unto you the poor and necessitous, whom Christ hath 
left in the midst of us, accompanied with a command to 
do good unto them ; each of you, my friends, give liber- 
ally and bountifully, according as God hath blessed you. 
Truly think, if it is done from a principle of faith, 
that God, who seeth in secret, will reward you openly, 
if not in this life in that which is to come, eternally. 
The God and Father of all grace and mercy incline 
your hands and hearts to a liberal contribution towards 
supplying the wants of the necessitous, and may he 
awaken your attention to what shall be further spoken.* 
During this address, the deacons stood before, and fac- 
ing the pulpit, each holding the staff in his hand with 
the bag attached for collecting the alms. When the 
sermon commenced, the voorzanger turned the hour- 

*The early Synods of the churches of the Netherlands 
repeatedly decreed that sermons should be short, not exceeding 
an hour. 



152 LITUEGY, CUSTOMS AND USAGES. 



glass which stood near him in a brass frame, and if 
the sermon continued more than an hour, he turned 
the hour-glass again, and set it in another place that 
it might be seen that an hour had elapsed.* Imme- 
diately after the sermon was ended, the voorzanger 
arose, and by means of a white rod with a cleft in 
the end into which the papers were put, handed to the 
domine the requests of those persons who desire the 
prayers and thanksgivings of the church ; of prayers 
in cases of sickness or other afflictions, in cases of 
dangerous sea-voyages etc., of thanksgivings in cases 
of recovery from dangerous sickness, and in cases 
of a safe return from sea, etc. At the receipt of these 
papers, and after examining them, the domine, address- 
ing the congregation, said, 'As we commence with 
prayer, it is our bounden duty to close with thanks- 
giving, remembering in our prayers those who have 
requested the prayers and thanksgivings of the 
church,' naming the cases in which they had been 
desired. After the prayer a psalm was sung, and the 
services were closed with ihe benedietion.t 

The order of worship which was authoritatively 
published in 1882, provides for a restoration of some 
things that had fallen into disuse, as the repetition of 
the Apostles' Creed, and for the addition of responsive 
readings from the Psalter, of responses to the Decalogue, 
and of reading lessons from both the Old and New 
Testaments ; much of it is not imperative, but optional 
with any church to adopt or not. 

The salutation and benediction which have always 
maintained their places in the order, are similar to 
and yet differ from the ordinary prayers in public 

*It is the custom in Holland at the present time to collect 
the alms after the beginning of ohe sermons. 

f Reformed Dutch Church Magazine, Vol. IT., p. 27 5. 



LITUEGY, CUSTOMS AND USAGES. 



153 



worship. In the latter the minister stands as ths 
representative of the people ; in the former, as the 
representative of Christ. As the ambassador of God, 
he authoritatively blesses the people, or invokes upon 
them the richest blessings of God's grace. His greet- 
ing of them with the salutation is of this character, 
as is also the dismissal with the benediction. There- 
fore, the pronoun is to be used in the second person, 
'the grace etc., be with you,' not with us. These, 
though not priestly, are yet official acts, and must 
not be regarded as empty forms, but significant and 
solemn parts of Divine service. 

Some customs connected with the administration 
of the sacraments have been changed in the course of 
time. At first, infant baptism was confined to the 
children of those who had made an open profession of 
faith i it was afterward allowed to children of those 
who had themselves been baptized, and were sound in 
the faith, and of good moral character. The place 
of baptism for both infants and adults was the church, 
unless sickness or some other cause made this impos- 
sible or very inconvenient: for baptism was regardeti 
as the sacrament of initiation into the visible Church, 
and therefore to be administered in the presence of the 
assembled congregation, and with their united prayer. 
Our present constitution says, that ' the sacrament 
of baptism shall, if possible, be administered in the 
church or some other place of public worship, at the 
time of public worship.' 

Baptism was formerly administered on any Lord's 
day ; now stated times at longer intervals are appointed. 
But the intervals should not be too long, for successive 
postponements of the baptism, even for good reasons, 
sometimes result in the entire neglect of it. Infants 
were formerly baptized after the sermon, now usually 



154 



LITUEGY, CUSTOMS AND USAGES. 



before it. Sponsors were associated with the parents, 
which custom the Synod of Dort declared to he a matter 
of indifference, and yet on that very account not to be 
causelessly changed. It was directed that in congrega- 
tions which were accustomed to have sponsors, only 
such should be admitted who were sound in the faith 
and of exemplary lives. The names of sponsors appeal* 
very regularly on the baptismal records of the old 
Dutch churches of this country. Our present con- 
stitution has no reference to the subject of sponsors and 
in practice they are universally dispensed with ; but we 
have in one of the questions in our old unchanged form 
the words ' parent or witness.' It is universally admit- 
ted that an infant may, under certain circumstances, be 
presented for baptism by those who are not its parents* 
Whether there should be one or three sprinklings has 
been declared a matter of indifference. Great care has 
been and always should be taken to keep the records of 
baptisms accurately, for baptized children are under 
the care of the church which engages to assist in their 
religious training. 

The Lord's Supper was at first observed once in every 
two months, which is not too often. Two weeks notice 
was given, and a course of family visitations was made 
by the minister and elders for the purpose of prepar- 
ing the members for the approaching solemnity ; similar 
visitations before or after the communion are still 
required by the constitution. A preparatory service 
was, as now, held a few days before the communion, at 
which time reports were made on the spiritual condi- 
tion of the congregation, and such discipline as was 
needed was exercised. 

At the administration the form was read, and the 
minister and as many of the members as could, seated 
themselves at the table, or surrounded it standing, for 



LITURGY, CUSTOMS AND USAGES. 



155 



it had been decided very early by the Synods that com- 
municants might sit or stand at the table, sitting being 
preferred, while the kneeling posture was forbidden 
as encouraging a superstitious reverence for the ele- 
ments. These, having partaken, made way for others 
until all had communed, and in the intervals portions 
of Scripture were read by the voorleser or a stanza 
from a hymn was sung. In the earliest period in the 
Netherlands the communicants, before approaching the 
table, knelt in their places and with uplifted eyes^ 
offered silent prayer ; and in the after part of the day 
a thanksgiving sermon was preached. 

The writer has a distinct remembrance of the manner 
in which the Lord's Supper was administered by the 
Rev. James Y. C. Romeyn in the churches of Hackensack 
and Schraalenberg. The communicants stood around 
the table, the aged male members taking precedence, 
and who were followed by the younger ones. The 
females followed in the same order, and last of all, 
the colored members, who were generally slaves. 
The minister broke the bread as he passed around the 
table, giving to each one a portion from his own hand, 
and accompanying the act with some remark or quota- 
tion from Scripture, often beautifully appropriate to 
the particular case. A portion of Scripture was read, 
or a stanza was sung between the tables. 

A very marked characteristic of the Reformed Dutch 
Church from the first, has been her care for the instruc- 
tion of the young. She was not only zealous to pro- 
vide the university for the education of her ministers, 
but also the parish school for the instruction of the 
children. Christian nurture was regarded as the chief 
means for perpetuating the Church. Christian parents 
were expected to present their children for bap- 
tism; to train them for God, and to expect covenanted 



156 



LITURGY, CUSTOMS AND USAGES. 



grace for them, so that at a suitable age they would be 
led to make a sincere profession of their faith in Christ. 
She did not depend on periodical excitements, nor even 
chiefly on conversions of adults from without for an 
increase of a godly seed, but to the Divine blessing on 
the careful indoctrination and training of the young 
in the bosom of the Church. Infant baptism, in con- 
nection with such nurture, has an important meaning 
which is sadly lost sight of in our day. We have 
gained nothing, but lost much, by exchanging the strong 
faith of our fathers that God would renew and, through 
Christian training, sanctify the child, for the vague 
hope that He will, perhaps, suddenty convert it in 
mature years. It is true that methods of instruction and 
training must be adjusted to times and circumstances : 
but the plan adopted by the Synod of Dort, which was 
so admirably suited to the times, and yet so clearly 
presents the principles of Christian education which 
can never change, must be quoted in full for the bene- 
fit of readers who cannot refer to the Acts of the 
Synod : 

" In order that the Christian youth may be diligently 
instructed in the principles of religion, and be trained 
in piety, three modes of catechizing should be employed : 
1. In the homes by parents. 2. In the schools by school- 
masters. 3. In the churches, by ministers and elders, 
and catechists especially appointed for the purpose. 
That these may diligently employ their trust, the Chris- 
tian magistrates shall be requested to promote, by their 
authority, so sacred and necessary a work ; and all 
who have the oversight of churches and schools shall 
be required to pay special attention to this matter. 

1. The office of parents is diligently to instruct their 
children and their whole household, in the principles 
of the Christian religion, in a manner adapted to their 



LITURGY, CUSTOMS AND USAGES. 



137 



respective capacities : earnestly and carefully to admon- 
ish them to the cultivation of true piety ; to engage 
their punctual attendance on family worship, and to 
take them with them to the hearing of the Word of 
God. They should require their children to give an 
account of the sermons they hear, especially those on 
the catechism, assign them some chapters of Script- 
ure to read, and certain passages to commit to mem- 
ory, and then impress and illustrate the truths con- 
tained in them, in a familiar manner adapted to the 
tenderness of youth. Thus they are to prepare them 
for being catechized in the schools, and by attendance 
on these to encourage them, and to promote their edi- 
fication. Parents are to be exhorted to the faithful 
discharge of their duty, not only by the public preach- 
ing of the Word, but specially at the ordinary period 
of the family visitations, previous to the administration 
of the Lord's Supper; and also at other proper times 
by the minister, elders, etc. Parents who profess relig- 
ion and are negligent in this work shall be faithfully 
admonished by the ministers, and, if the case requires 
it, shall be censured by the Consistory that they may 
be brought to the discharge of their duty. 

2. Schools in which the young shall be properly 
instructed in the principles of Christian doctrine shall 
be instituted not only in cities, but also in towns and 
country places where heretofore none have existed. 
The Christian magistracy shall be requested that well- 
qualified persons may be employed and enabled to devote 
themselves to the service, and especially that the chil- 
dren of the poor may be gratuitously instructed, and 
not be excluded from the benefit of the schools. In 
this office none shall be employed but such as are mem- 
bers of the Reformed Church having certificates of an 
upright faith and pious life, and of being well versed 
in the truths of the Catechism. 



158 LITUEGY, CUSTOMS AND USAGES. 



They are to sign a document professing their belief 
in the confession of faith and the Heidelberg catechismj 
and promising that they will give catechetical instruc- 
tion to the young in the principles of Christian truth 
according to the same. The schoolmasters shall instruct 
their scholars according to their age and capacity, at 
least two days in the week, not only by causing them to 
commit to memory, but also by instilling into their 
minds an acquaintance with the truths of the catechism. 

For this end, three forms of the catechism adapted to 
the three-fold circumstances and ages of the young 
shall be used. The first shall be for the young chil- 
dren, comprising the Articles of Faith or Creed, the 
ten Commandments, the Lord's Prayer, the doctrine of 
the Sacraments and of Church discipline, with some 
short prayers and plain questions adapted to the three 
parts of the catechism. 

The second shall be a short compendium of the cate- 
chism of the Palatinate, or Heidelberg, used in our 
churches,, in which those who are somewhat more 
advanced than the former shall be instructed. The third 
shall be the catechism of the Palatinate, or Heidelberg, 
adopted by our churches for the youth still more 
advanced in years and knowledge. The Walloon Churches 
of the Netherlands, who have long been • accustomed 
to the use of the Genevan catechisms, may still continue 
them in their schools and churches, but the school- 
masters shall not employ any other formularies than 
these in their schools. The magistrates shall be re- 
quested to exclude from the schools all Popish cate- 
chisms, and all other books which contain errors and 
impurities. The schoolmasters shall take care not only 
that the scholars commit these catechisms to memory, 
but that they suitably understand the doctrines contain- 
ed in them. For this purpose they shall suitably explain 



f 



LITURGY, CUSTOMS AND USAGES. 159 

the topics to every one in a manner adapted to Ms capac- 
ity, and frequently inquire if they are understood. 
The schoolmasters shall bring every one of the pupils 
committed to their charge to the hearing of the preached 
word, and particularly the preaching on the catechism, 
and require from them an account of the same. 

3. In order that due knowledge may be obtained 
of the diligence of the schoolmasters and the improve- 
ment of the youth, it shall be the duty of the minis- 
ters, together with an elder, and if necessary, with a 
magistrate, to visit all the schools, private as well as 
public, frequently, in order to excite the teachers to 
earnest diligence, to encourage and counsel them in 
the duty of catechising, and to furnish an example by 
questioning them ; addressing them in a friendly and 
affectionate manner, and exciting them to early piety 
and diligence. If any of the schoolmasters should be 
found neglectful or perverse, they shall be earnestly 
admonished by the ministers, and if necessary, by the 
Consistory in relation to their office. If these exhorta- 
tions produce no effect, the magistrates shall be 
requested to exercise their authority in leading them 
to the discharge of their duty, or to appoint others 
more qualified and faithful in their places. The min- 
isters in the discharge of their public duty to the 
Church, shall preach on the catechism.* These ser- 
mons shall be comparatively short, and accommodated 
as far as practicable to the comprehension of children 

*It was required of every minister that the sermon on Sun- 
day afternoon should be explanatory of one of the Lord's Days 
of the Heidelberg Catechism so that the whole catechism 
might be expounded in the course of the year. Our ministers 
are still required by the Constitution and by their calls to do 
this work but are allowed to occupy four years with it. 



160 LITURGY, CUSTOMS AND USAGES. 



as well as adults. The labors of those ministers will 
be praiseworthy who diligently search out the wants of 
country places, and see that catechetical instruction 
be supplied and faithfully preserved. Experience 
teaches that the ordinary instruction in the church, 
catechetical and other, is not always sufficient to 
instill that knowledge of the Christian religion, which 
should, among the people of God be well grounded; 
and also testifies that the living voice has very great 
influence, and that familiar and suitable questions and 
answers adapted to the comprehension of each individ- 
ual is the best mode of catechising, in order to impress 
the principles of religion upon the heart. It shall be 
the duty of the ministers to go with an elder to all 
capable of instruction, and collect them either in their 
houses, the consistory chamber, or some other suitable 
place, particularly, a number of those more advanced 
in years and explain familiarly to them the Articles 
of the Christian faith, and catechize them according 
to the circumstances of their different capacities, pro- 
gress and knowledge. They shall question them on the 
matter of the public sermons on the catechism. Those 
who desire to unite with the church shall, three or four 
weeks before the administration of the Lord's Supper, be 
frequently and more carefully instructed, that they may 
be better qualified, and be more free to give a satisfac- 
tory account of their faith. The minister shall employ 
diligent care to ascertain those who give any hope- 
ful evidence of serious concern for the salvation of 
their souls, and invite them to them, assembling 
together those who have like impressions, and encourage 
them to friendly intercourse and free conversation 
with each other. These meetings shall commence 
with appropriate prayer and exhortation. If all this 
shall be done by the ministers with that cordiality, 



LITURGY, CUSTOMS AND USAGES. 



161' 



faithfulness, zeal and discretion that become those 
who must give an account of the flock committed to 
their charge, it is not to be doubted that in a short 
time abundant fruit of their labors shall be found in 
growth in religious knowledge, and holiness of life to 
the glory of ("rod, and the prosperity of the Church 
of Christ.* 

This system of Christian education was brought with 
the Church to this country and the schoolmaster was 
considered to be almost as important as the minister. 
In new settlements he usually preceded the minister, 
taught the parochial school in which the catechisms 
were not neglected, and in his capacity of voorleser 
conducted public worship, reading the Scriptures, and 
a sermon, and leading in the singing of psalms. Here, 
as in Holland, the church and school-house stood side 
by side, and both were cared for by the consistory. 
After a season, when the communities became more 
heterogeneous, the parochial school was superseded by 
the district common school, in which catechetical 
instruction could not be permitted, and it was thence- 
forth confined to the family and the churches.t 

In 1809, an unsuccessful attempt was made by the 
General Synod to revive the whole system of religious 
instruction that had been established by the Synod of 
Dort. In 1854 another attempt was made by the General 
Synod by adopting a plan for parochial schools and 
recommending their establishment wherever it was 
deemed practicable. A feAV schools of this character 
were at the time established and were successful for a 

* Acta Synodi Dordrecht, Session XVII. 

fThe school established in connection with the collegiate 
church in New York in 1633 is still in existence. See its, 
interesting history by Henry W. Dunshee, second edition 
published by authority of the Consistory, 1883. 



162 



LITURGY, CUSTOMS AND USAGES. 



season, being aided in their early history by the munifi- 
cence of Mr. Samuel B. Schielfelin of the Collegiate 
Church of New York.* The public school system in our 
country practically forbids the maintenance to any con- 
siderable extent of parochial schools in connection with 
Protestant Churches, especially outside of large cities. 
Christian people are therefore called to increased dili- 
gence in using the other agencies provided for the 
religious education of the young. 

But though we may not be able to carry out the second 
part of the plan of the Synod of Dort, by teaching the 
catechism in the day-schools, yet we are committed 
to the religious instruction of the young. There is 
nothing to prevent heads of families from doing their 
duty if so disposed, and they ought to realize that no 
privileges which their children enjoy elsewhere can 
compensate for the lack of faithful training in the 
home. There is now a loud call for the revival of 
regular catechetical instruction in the family. Nor 
is there anything to prevent ministers and consistories 
from doing their duty. Greatly does the pastor err 
who is content to have no hold on the young, and who 
deems catechetical instruction well enough in a past 
age, or even now if convenient, but not of the utmost 
importance. An excellent opportunity is afforded by 
the Sunday School for officers and members of the 
Church, as well as pastors to exercise their gifts in 
feeding the lambs of Christ's flock. Consistories should 
not allow this precious work to be done by any hands 
into which it may happen to fall, but should be as care- 
ful in the selection of teachers for the children in 
religious truth, as of pastors to teach the congrega : 
tion from the pulpit. 

*"Acts and Proceedings of the General Synod, 1854. 



LITURGY, CUSTOMS AND USAGES: 



163 



THE POETICAL LITURGY. 

The poetical Liturgy or service of song has an 
interesting history. In the Romish Church this part of 
service was in mediaeval times performed by the priests 
chanting Latin hymns. The reformers restored it to 
the people, and versions of the psalms were made 
into various, vernacular languages, set to music, and 
sung by the assembled congregations. To the psalms, 
Luther added hymns in German, expressive of devo- 
tional feeling and Christian experience, so that he has 
been justly called the " Father of modern Hymnology." 
Calvin, while not an enthusiast in music, like Luther, 
yet allowed its importance in Church, services, intro- 
duced the French, translations of Marot and Beza into 
the Church of Geneva and provided for the instruction 
and training of the congregation, and especially of the 
young in sacred music. 

The earliest metrical translation of the psalms into 
Dutch was made from the Latin Vulgate in 1539 by 
William Meuwveldt, Lord of Bergambacht, etc. These 
psalms were set to secular melodies, and were popular , 
but not well suited for public worship. Many editions 
were published and it continued to be used till the ver- 
sion of Dathenus was adopted by synodical authority. 
The secular melodies, it was said, secured the singers 
against the spies and informers by whom they were 
watched. 

Jan Uytenhove, the renowned elder of the church of 
the refugees in London, completed in 1566 a translation 
of all the psalms, which he had begun in 1551, and to it 
he added the songs of Mary, Zacharias and Simeon, the 
Ten Commandments, the Lord's Prayer, and the 
Apostolic Creed. 

Translations of thirty seven of the psalms were made 



164 LITURGY, CUSTOMS AND USAGES. 



from the French of Marot and Beza in 1565, by Lucas 
De Heere, a painter and poet of Ghent. Appearing 
only a year before the complete version of Dathenus, 
they never came into general use. 

Clement Marot published translations in French in 
1539, of thirty of the psalms, and secular melodies hav- 
ing been fitted to them, they became very popular in 
France, and were sung at the French Court, until it was 
discovered that they were heretical, when they were pro- 
hibited. Marot afterwards translated twenty more at 
Geneva, and the remaining hundred were translated by 
Beza. These were brought from Geneva into the 
Netherlands and used in the Walloon Churches, having 
been set to music by Claude Goudimel, Louis Bour- 
geois, and Claude Le Jeune. 

Of the French version Petrus Dathenus a celebrated, 
popular preacher of the Netherlands, made a transla- 
tion into Low Dutch, which appeared in 1566, and in 
1568 was ordered by the Synod of Wesel to be used in 
all the churches for the sake of uniformity and edifica- 
tion. Although, subsequently other versions were made 
and notably a very superior one in 1580 by Philip Mar- 
nix, Lord of St. Aldegonde, yet the churches of the 
Netheilands continued to adhere to that of Dathenus 
until the latter part of the eighteenth century. It was 
used by the Dutch churches in the eastern part of this 
country until the language ceased to be used in public 
worship. 

The Synod of Dort ordered that " only the one hundred 
and fifty psalms of David, the Ten Commandments, the 
Lord's Prayer, the twelve articles of the Christian 
Faith, the songs of Mary, Zacharias and Simeon versi- 
fied, shall be sung in public Avorship. The churches 
are left at liberty to adopt or omit that entitled : " O 
thou who art our Father God ; " all others are prohibited* 



LITURGY, CUSTOMS AND USAGES. 



165 



and where they have been already introduced they 
shall be discontinued as soon as possible." 

By the explanatory articles adopted in this country 
in 1792 it is said : (Art. 65) " In the Reformed Dutch 
Church in America the following are approved and 
recommended, viz. : In the Dutch language the version 
of Dathenus, and the new version of psalms and 
hymns compiled in the Netherlands in the year 1773. 
In the English language the psalms and hymns com- 
piled by Prof. Livingston, and published with the 
express approbation and recommendation of the General 
Synod in the year 1789. In the French language the 
psalms and hymns compiled by Theo. De Beza and 
Marot ; and in the German language, the psalms and 
hymns published at Marburgh and Amsterdam and now 
used in the Reformed Churches in Germany, the Nether- 
lands and Pennsylvania." 

Before this time, the church of New York had, in 
1767, soon after the introduction of preaching in Eng- 
lish, published a Psalm Book in that language, in which 
Brady and Tate's version, which was used in the Eng- 
lish churches in Holland, was followed very closely, 
changes being made only where the music of the Dutch 
Psalm Book, which was retained, required it. 

The book compiled by Dr. Livingston in 1789, was 
continued in use until 1813. By request of the General 
Synod, he at that time prepared a book which, besides 
the psalms, contained a number of hymns. Additional 
hymns were adopted in 1830, and also in 1846. In 
1869, the book called " Hymns of the Church" was 
adopted, containing tunes as well as hymns ; in 1871, 
the smaller collection known as " Hymns of Praise," and 
in 1879, the book called " Christian Praise " was author- 
ized. Besides these, various books ^or the use of Sun- 
day schools and prayer meetings have at different times 
been sanctioned. 



160 



LITURGY, CUSTOMS AND USAGES. 



The singing of God's praises has, not only in the 
Netherlands, but in America, been always regarded as 
the duty and privilege of the whole worshiping assem- 
bly. The choir is in theory the leader of the congre- 
gation, and not a committee with full powers to attend 
to that part of worship. 

FEAST DAYS. 

The churches in the Netherlands, and also for a long' 
time in this country, observed the feasts of Christmas, 
Easter and Whitsunday, commemorative of the birth 
and resurrection of the Saviour, and of the outpouring 
of the Holy Spirit on the day of Pentecost. In addi- 
tion to these, the circumcision and ascension of Christ 
were commemorated in many churches, and it was 
customary to observe the Lord's Supper on Christmas 
day and Easter Sunday. But the action of the various 
Synods clearly shows that these day s were not regarded 
as of Divine institution, but that since they were com- 
monly observed by the people, it was best to turn them 
to edification, and make them promotive of good instead 
of evil. The Provincial Synod held at Dordrecht in 
1574 decreed ( Art. 53. ) : " Concerning the feast days on 
which, beside the Sunday, it has been customary to 
abstain from labor, and assemble in the church, it is 
resolved that we must be satisfied with the Sunday 
alone. However, the usual subjects on the birth of 
Christ may be handled in the churches on the Sunday 
before Christmas, and the people be admonished of 
the abolition of tbe feast-days. The same subject may 
also be handled on Christmas when it falls on a preach- 
ing day. It is also left to the discretion of the minister 
to preach on the subjects of the resurrection of Christ, 
and the sending of the Spirit, on Easter and Whitsun- 
day." The Synod of Middleburg in 1581, decreed, ( Art. 



LITURGY, CUSTOMS AND USAGES. 



167 



50) : " The congelations shall petition their magistrates 
that the feast-days,, excepting Sunday, Christmas and 
Ascension, may be abolished. But in places where, 
by order of the magistracy, more feast-days shall con- 
tinue to be observed, the minister shall endeavor, by 
preaching, to change unprofitable and hurtful idleness 
into holy and edifying exercise." The Synod held at 
the Hague in 15S6, decreed, ( Art. 60 ) : " The congre- 
gations shall, beside the Sunday, observe Christmas, 
Easter and Whitsunday, and in places where most of 
the feast-days, in commemoration of the benefits of 
Christ, as the circumcision and ascension, are by order 
of the magistrates observed, the minister shall endeavor, 
by preaching, to change the idleness of the people into 
holy and edifying exercise." The National Synod of 
Dort, 1619, decreed, ( Art. 67 ) : " The congregation shall 
besides Sunday, observe Christmas, Easter, Whitsun- 
day and the day following; and since in most of the 
towns and provinces of the Netherlands, the feasts of 
circumcision and ascension are also observed, the min- 
ister in all places, where this is not customary, shall 
labor with the magistrates for the establishment of 
conformity with the others." 

These successive decrees have been quoted so that 
the history of ecclesiastical action on this subject may 
be readily seen. It was clearly the intention at first 
to abolish these days entirely ; then it was thought 
well, since the people continued to take them for holi- 
days, to turn them to good account by the holding of 
religious services ; and finally their observance was 
enjoined on the ground of edification. The magistrates, 
for reasons springing out of the circumstances of the 
times, and the genius and habits of the people, did not 
deem it expedient to abolish them, and so the Church 
aimed to make them promotive of piety and good morals. 



168 



LITURGY, CUSTOMS AJND USAGES. 



She brought them to this country as a part of her insti- 
tutions, and so these days were observed here just as 
in the Fatherland. In this country no ecclesiastical 
action has been taken in regard to these days, except 
that in explanatory article 67, ( 1792,) these decrees are 
quoted for the purpose of showing that " The Eefornied 
Church does not believe the days usually called holy 
days are of Divine institution, or by preaching on 
those days intends anything more than to prevent evil 
and promote the edification of the people." ^References 
to these days do not appear at all in the constitutions of 
1833 and 1874. It will be observed that saints' days 
were neither observed nor tolerated. 

It will readily be seen that in many particulars the 
Eeformed Churches of England and of the Netherlands 
assimilated. This was not strange, for the countries 
were closely allied ; there was much intercourse between 
them ; they were mutual helps in common troubles ; 
they fought in the same battles for the defence of 
Protestantism against Spanish tyranny ; they alike 
observed the commemorative days mentioned; used 
a clerical costume ; received the Creeds and Liturgical 
forms j admitted the validity of ordination by pres- 
byters ; and the diocesan bishops of the Church of 
England took their seats in the Synod of Dort, with 
the parochial bishops of the Eeformed Churches of 
the Netherlands and of other continental countries.* 

*Rev. Mr. Vesey, the first rector of Trinity Church, in the 
city of New York, was inducted in office in December 1697 in 
the Dutch Church in Garden St. On that occasion, two Dutch 
clergyman, the Rev. Mr. Selyns, the pastor of the church, and 
the Rev. Mr. Nucella, of Kingston, assisted in the services. 
Mr. Vesey afterward officiated for some time in the Garden 
street church alternately with the Dutch clergyman until the 
building of Trinity Church was completed. When the Mid- 
dle Dutch Church was desecrated by the British during the 



LITUEGY, CUSTOMS AND USAGES. 



1G9 



Feast-days, and gowns and liturgies, the Puritans 
regarded as so many remnants of Popery. At Ley- 
den the Pilgrims became uneasy because the Dutch 
declined to adopt their views, and they feared the influ- 
ence of the surroundings there on their children. The 
Dutch respected their English guests, and would 
gladly have kept them among them, but they felt 
moved to seek a home in the new world, where they 
might have a more encouraging field for working out 
their cherished ideas. 

The Church has always disapproved of laudatory 
discourses at the burial of the dead. The Synod of Dort 
ordered Art. G5, that " where funeral sermons are not 
in use the3 r shall not be introduced, and where they 
have already obtained, endeavors shall be used to abol- 
ish them in the best manner possible." In explana- 
tory Article 68, the above rule is re-affirmed, but it 
is added, "as it is often found to answer a good pur- 
pose to speak a word of exhortation at the time of 
funerals, the right of addressing the people upon such 
occasions is left to be exercised by every minister at 
his own discretion." The later revisions of the con- 
stitution make no reference to the subject of funeral 
services. 

Eev. Dr. Livingston in 1812 published a " Funeral 
Service ; or Meditations adapted to Funeral Addresses, 
being selections from Scripture." The present Liturgy 
contains an office for the burial of the dead. 

Revolutionary War the vestry of Trinity Church passed the 
following resolution in 177 9 : "It being represented that the 
Old Dutch Church is now used as a hospital for his majesty's 
troops, this corporation impressed with a grateful remem- 
brance of the former kindness of the members of that ancient 
church do offer the use of St. George's church to that congre- 
gation for celebrating divine worship." The courteous offer 
was frankly accepted— Brodhead's History, Vol. I., p. 119. 



CHAPTER VIII. 



GOVERNMENT AND DISCIPLINE. 

The Church of God may be considered as invisible 
or visible. The invisible Church is composed of all 
Hie subjects of saving "race and of them exclusively, 
and therefore its members are known to God only. The 
visible is composed of outward organizations with 
officers, laws and ordinances, and its members are 
known to the world. 

The Question whether any particular form of Church 
government has been carefully defined and authorita- 
tively enjoined by the New Testament to be of the 
essence of the Church we unhesitatingly answer in the 
negative. We have no Church constitution left by Christ 
or His Apostles, to be the pattern t;> which we must con- 
form or forfeit our claim to the name of a Church ; nor 
is it to be believed that there is, at the present time, a 
Church in existence that is precisely like the simple 
organizations of the early disci pies. 

Bat we have great principles announced, and the 
general features of Church order set forth, and also 
some account of officers and their functions, of dis- 
cipline, and of assemblies. By the aid of these, we may 
form our notions of the Church government that existed 
in the days of the Apostles. But the fact that so little 
has been said on the subject in the way of command, 
leads us to conclude that while the general principles 
are unchangeable, particular forms and features may 
be regulated by natural prudence or Christian expe-. 
diency. 



GOVERNMENT AND DISCIPLINE. 



171 



Romanism takes higher ground, claiming that Christ 
gave to Peter authority over all the other Apostles, and 
over the whole Church, and that the Popes of Rome 
are his successors, clothed with supreme authority in 
the Church. Consequently, one who denies the Pope, 
is out of the Church, and out of the way of salva- 
tion. 

High-church Episcopacy affirms that a Church con- 
stitution is established by the New Testament in con- 
junction with primitive tradition, requiring a three- 
fold order in the ministry, and that if diocesan bishops, 
priests, and deacons in regular apostolic succession 
are lacking, there is no true Church of Christ. 

Low-church Episcopacy on the other hand says that 
the Episcopal form of government is to be preferred as 
the best on the whole, and that it arose early in the 
Church ; but allows that it is not essential to the being 
of a Church, but that a true Church of Christ may exist 
under other forms. 

Before the Reformation, Europe was almost com- 
pletely under the dominion of Popery. For those who 
threw off that yoke, receiving the Gospel, and acknowl- 
edging the supreme headship of Jesus Christ, new forms 
of Church order became necessary. The two princi- 
pal ones were the Episcopalian and Presb3 r terian. 
Independency arose afterwards as a protest against 
ecclesiastical tyranny and a claim for the rights of 
the people. The Anabaptists rose in Germany against 
ecclesiastical and political oppression, and unhappily 
ran into many excesses. The Independents of England 
pushed the democratic principle in the Church to the 
extreme, making the members of each congregation 
the directly governing power, and also making every 
congregation independent of all others. 

Luther, in his Church government, forms of worship 



172 



GOVERNMENT AND DISCIPLINE. 



and usages was unwilling to go further from Rome than 
was necessary. He would have continued to acknowl- 
edge the Pope, if the Pope had allowed him to preach 
the doctrine of justification by faith. Driven out of 
the papal Church, he was compelled to provide a new 
organization for his followers. 

In England, Henry VIII. had no zeal for the Reforma- 
tion. He at first opposed Luther ; and he cast off the 
authority of the Pope only when the Pope refused to 
decide in accordance with his wishes that his marriage 
with Catharine of Arragon, his brother's widow, was 
unlawful. Although the doctrines of the Reforma- 
tion spread widely among the people during his reign, 
yet what is known in history as the English Reforma- 
tion, was effected chiefly in the reigns of Edward VI. 
and Elizabeth. After the papal reaction under Queen 
Mary, the Church was settled under Queen Elizabeth. 
The Sovereign is the head of the Church of England 
by law established, which is Episcopal in its form of 
government ; which form was adopted on the ground 
of expediency and political necessity rather than on 
that of exclusive Divine right. 

On the continent, the people ran after the word of 
God and princes followed, and the people had much to 
do in the matter of ecclesiastical organization. They 
secured much of the popular element in their Church 
constitutions, as well as of simplicity in public wor- 
ship. Calvin prepared a system of ecclesiastical regu- 
lations for the Church of Geneva, and he sought for 
" such as the word of God prescribes, and such as was 
adopted in the early Church." This, he concluded, is 
the Presbyterian system, which he accordingly estab- 
lished in Geneva, and which was soon carried into 
France, Holland, Scotland and other countries. In the 
Netherlands, the Reformation spread among the people, 



GO VEEN MEN T AND DISCIPLINE. 



173 



but public assemblies and Synods could not be held 
for some time on account of the persecuting measures 
of Charles V. and Philip II. But we have reason to 
believe that very early, many congregations were formed 
after the Genevan model and also that conventions of 
their ministers and elders were secretly held from time 
to time. By the Synod of Antwerp held in 15 GG, the 
Belgic confession of faith was adopted, whereby minis- 
ters, elders and deacons are recognized as the officers 
in the Church. In 1568, a Synod of the "Churches of 
the Netherlands which sit under the Cross, and are 
scattered within and without the Netherlands" was 
held at Wesel on the Ehine because of the troubles in 
the Netherlands, and because this city was a notable 
place of refuge for the persecuted adherents of the 
Reformed doctrine. Of this Synod, Petrus Dathenus 
was president, as we infer from the fact that his name 
heads the list of subscribers to its proceedings. By 
this Synod, a system of Church polity was provisionally 
adopted, which is the basis of our present constitution. 
Many of the nobles at first continued to adhere to the 
Romish Church, though their patriotism moved them 
to resist the tyranny of Spain. Many who received 
the doctrines of the Reformation would, perhaps, have 
preferred the Episcopal form of government; but the 
people remembered how they had struggled for their 
rights, and they remembered, too, how Philip had made 
the hierarchy his chosen instrument for their oppres- 
sion, and how he had created new bishops for the pur- 
pose of crushing their liberties. Never would they 
have accepted a Church organization in which the pop- 
ular, representative element was not predominant. 

The articles of Church government adopted by the 
Synod of Wesel in 15G8, were revised by the following 
Synods, viz : of Embden 1571, of Dordrecht 1574 and 



174 



GOVERNMENT AND DISCIPLINE. 



1578, of Middleburg 1581, of the Hague 1580, and of 
Dordrecht 1G19.* By all these Synods the parity of 
the ministry is insisted on, and the duties of elders and 
deacons are fully set forth. The churches in America, 
being until near the close of the 18th century dependent 
on Holland; were governed by the orders of Dort. The 
Coetus, which was established in 17 47, was an advisory 
body without efficient ecclesiastical powers. The Plan 
of Union was adopted as a peace measure by a conven- 
tion of ministers and elders held in New York in 1771, 
was immediately ratified by the Classis of Amsterdam, 
went into operation in 1772, and was gradually accepted 
by all the Dutch churches in the country. By this 
plan, the American churches agreed "to abide in alJ 
things by the constitution of the Netherlands lie formed 
Church as established by the ecclesiastical regulations 
of the Synod of Dordrecht, annis 1618 and 1619." The 
plan provided for the establishment of one general body, 
which was afterwards called a Synod, and of five 
particular bodies which were subsequently called 
Classes. The exclusive right was conferred on the 
General Body or Synod to admit to examinations for 
both licensure and ordination ; the appointment of 
professors of Theology was determined on, and such 
other subjects were provided for as the circumstances 
demanded ; and the plan was communicated to every 
congregation, with the hope of "an actual and hearty 
union into one body," which was accomplished. 

In 1792, an English translation of the rules of govern- 
ment of the Synod of Dort was made, and this wasj 
published, accompanied by a number of articles which 
were framed with a particular reference to the circunv 
stances and local situation of the churches in America. 

♦Kerkelyk Handboekje, Delit, 17 38. 



GOVERNMENT AND DISCIPLINE. 



175 



The eighty-six rules of Dort, and seventy-three explana- 
tory articles, as they were called, were then declared 
to be conjointly the " ecclesiastical rule of the Dutch 
Eeformed Church, in North America" and together 
they thus formed what is known as its first constitu- 
tion. By one of these articles (G5) authority was given 
to the Classes as well as the Synod to hold examinations 
for licensure and ordination, and this right was pos- 
sessed by both Particular Synods and Classes until 
1833.* 

In 1815, a new edition of this constitution was pub- 
lished, to which was added "An appendix containing 
the acts and proceedings of the General Synod amend- 
ing or altering any of the rules of Church government ; 
as well as all additional rules and orders now in force." 
Two revisions of the constitution have since been made, 
one in 1833 in which the original rules of Dort and the 
explanatory articles were thoroughly fused together, 
and such changes were made, and additional rules 
adopted as the times and circumstances called for. 
By this constitution the authority to examine for 
licensure and ordination was taken from the Synods 
and confined to the Classes. The last revision was made 
in the year 1874. 

This constitution has been established by the Church 
herself, not in conformity with a fancied Scriptural pat- 
tern, but on the declared ground that "for the main- 
tenance of good order in the Church of Christ it is 
necessary there should be certain offices and assemblies 
and a strict attention to doctrines, sacraments and 
usages and Christian discipline"! Of all these matters 
the constitution treats, carefully defining the rights, 

* Constitution of 17 92. 

f Introduction to the Constitution. 



176 



GOVERNMENT AND DISCIPLINE. 



prerogatives and duties of the various officers and 
assemblies, and containing the regulations that govern 
and restrict each one in their exercise and practical 
workings. The right to authoritatively interpret the 
provisions of the constitution does not belong to any- 
one of the ecclesiastical bodies, not even to the General 
Synod, except when an interpretation becomes neces- 
sary in deciding a case which is regularly brought 
before one of these bodies. Thorough loyalty to the 
constitution on the part of ministers, officers and 
members is nothing more than an honest fulfillment of 
a solemn contract. 

OF MINISTERS OF THE WORD. 

The Church has, during the greater part of its history 
in this country, been largely occupied with making an 
adequate provision for theological education, which has 
always been considered to be of prime importance. As 
the result, we now have two theological schools in this 
country, one at New Brunswick, New Jersey, the other 
at Holland, Michigan. "Every person contemplating 
the work of the ministry " is required to pursue his 
studies in one of these schools, to which he may be 
admitted if he has the qualifications of Church member- 
ship, Christian character and literary attainments. 
Having pursued the full course of prescribed studies 
for three years under the professors appointed by the 
General Synod, and having passed the final examina- 
tion before the Board of Superintendents, he is fur- 
nished with a professorial certificate, which entitles him 
to an examination for licensure, by the Classis, to which 
the church of which he was a member when he began 
his professional studies, belongs. 

But it) sometimes happens that one who desires the 



GO VEEN MEN T AND DISCIPLINE. 



177 



ministry cannot pursue the full course of study in one 
of our theological schools. His age, condition in life, 
or some other circumstance may make this impractica- 
ble, if not impossible, while his gifts, zeal, and promise 
of usefulness may make it very desirable that a way to 
the ministry should be opened to him. The way has 
been opened by an exceptionally liberal and ample pro- 
vision of the constitution, whereby authority is given to 
the General Synod to grant dispensations from "any of 
the above requirements as to study," but not from 
the requirements as to examination and subscrip- 
tion. That is, the General Synod, may in any case, 
on recommendation of a classis, shorten the course of 
study ; dispense with it altogether ; excuse from any 
particular branch of study ; allow graduation from 
some other theological school to be accepted in lieu of 
graduation from one of our own ; allow time spent in 
another school to be reckoned as if it had been spent in 
one of the schools of the Synod ; and even to authorize 
a classis to examine and license one who has never 
attended any theological school at all, but who is will- 
ing to be examined on the studies prescribed by the 
constitution. A more liberal and ample provision has 
not been made by any other denomination in the land, 
which, at the same time, aims to maintain the general 
principle of the importance to the ministry of a sound 
literary and theological education. The way is opened 
for one who has been graduated from any theological 
seminary or from none at all, to obtain a dispensation 
from the General Synod which shall entitle him to an 
examination for licensure, provided only that he can 
convince the Classis and the Synod that he is worthy 
of such dispensation. The Classis is, not by Divine law 
but by constitutional enactment, the only one of our 
ecclesiastical bodies that has the right or peculiar pre- 



17S 



GOVERNMENT AND DISCIPLINE. 



rogative to examine for licensure ; but in the exercise of 
this right, it, like all the other bodies, is subject to the 
requirements of the constitution. Accordingly any one 
who applies to a classis for such examination must pre- 
sent a professorial certificate from professors appointed 
by the General Synod, or proof of a dispensation granted 
by that Body.* 

Before one can be licensed, he must, after his examin- 
ation, subscribe a formula in which he declares his 
assent to the doctrines of the Gospel as set forth in 
the standards of the Church. Having been licensed, 
he, as a candidate for the pastoral office, preaches in 
churches to which the Classis may send him, or else- 
where as he may be invited ; but he may not administer 
the sacraments, nor be a delegate to represent a church 
in any ecclesiastical assembly. He continues as a 
private member, to be subject to the discipline of the 
local church to which he belongs, and the Classis may 
for cause at any time, revoke his license to preach. 

The candidate, having accepted a call, must be exam- 
ined for ordination by the Classis to which the church 
calling him belongs ; or, if he is to be ordained for mis- 
sionary work, by the Classis under whose care he is 
at the time, as a candidate. The examination for 
ordination embraces a larger number of subjects than 
that for licensure. 

The examination having been sustained, the candi- 
date signs a formula in which he engages to preach 
and defend the doctrines taught in the standards, and 
promises that if different sentiments should afterwards 
arise in his mind, he will not teach them, until he shall 
have submitted them to the Classis for examination, 
and also that he will submit to the judgment of the 
Classis, under penalty in case of refusal, of being ipso 

Constitution Art I. Sec. 2-6 



GOVERNMENT AND DISCIPLINE. 179 

facto suspended from office. He further engages that 
if, at any time the Consistory or Classis shall require 
from him an explanation of his sentiments respecting 
any particular article in any one of the standards, he 
will be ready to comply with such request under the 
penalty above mentioned, reserving, however, a right 
to appeal from the action of the Consistory or Classis. 

In ordaining ministers, the form prescribed by the 
Constitution is used, and the act is performed with 
the laying on of hands by the ministers of the Classis, 
and this act is never repeated in cases of subsequent 
installation. Before one can be installed as pastor, 
his name must be published to the congregation on 
three successive Sabbaths, so that objections to his 
doctrine or life, if there be any, may be presented. 
No person may be ordained " without settling in some 
congregation, except for missionary work under the 
direction of the Classis, or in foreign lands." 

A minister may relinquish his calling only for very 
important reasons, about which the Classis must enquire 
and determine. When, by reason of age, habitual sick- 
ness, or infirmities of body or mind, he has become dis- 
qualiiied for the performance of ministerial duties, the 
Classis, on application made, and proof of such dis- 
qualification presented to them, may declare him enter - 
ituSj or honorably released from further service, yet 
retaining his title and rank as a minister. The Classis 
may require his congregation to pledge him such means 
of support, as their circumstances will warrant. 

In accordance with the terms of his call, the minister 
engages to give himself to prayer and the ministry of 
the word, to dispense the sacraments, to watch over 
the elders and deacons, and the whole congregation: 
in connection with the elders to administer discipline ; 
to catechize and instruct the youth ; and in short, ^ by 



180 



GOVERNMENT AND DISCIPLINE. 



word and example always to promote the spiritual 
welfare of his people." 

Every minister is a bishop or overseer, subordi- 
nate to none of his brethren in official rank or authority. 
Whatever distinctions exist in the ministry are made 
by position, character, attainments or fidelity. 

Great care is to be exercised in the admission of a 
licentiate or minister from some other denomination. It 
is the duty of the Classis to subject him "to such exam- 
ination as shall enable them to proceed with freedom 
in his case." Those coming from denominations who 
maintain doctrines different from those of the Reformed 
Church, are required explicitly to renounce such 
doctrines. Consistories of vacant congregations are 
cautioned against inviting ministers to preach wiiose 
character and standing are unknown to them, and 
they are directed, in all doubtful cases, to consult a 
standing committee of the Classis appointed for the 
purpose. 

TEACHERS OF THEOLOGY. 

These are taken from the ranks of the ministry, and 
ar ( e elected by a vote of three-fourths of the members 
present in the General Synod. All nominations must 
be made previously to the day of election ; no one may 
be elected on the same day on which he has been nom- 
inated, and no one nominated may be set aside except 
by the regular process of balloting for an election.. 
The office can be vacated only by death, resignation, 
an act of discipline, or an act of the Synod declaring 
a professor emeritus on account of incapacity to 
perforin the duties by reason of age or infirmities. 
Professors are directly amenable to the General Synod 
for their doctrine, mode of teaching and moral conduct. 
They are required to subscribe a formula in which they 



GOVERNMENT AND DISCIPLINE. 



181 



Engage to teach and defend the doctrines contained in 
the standards ; to refute opposing errors ; to make known 
to the General Synod any doubts they may entertain 
concerning the doctrines, and to submit to the judg- 
ment of the General Synod under penalty of censure 
in case of refusal ; and also, to give to the Synod an 
explanation of their views on any point, when it shall 
be asked, reserving the right of a rehearing, if aggrieved. 

Professors of Theology have, since 1819, not been 
allowed to hold pastoral charges, nor since 1833, to be 
members of ecclesiastical bodies, but they may preach, 
and administer the sacraments when invited to do so. 
In this respect our practice differs from that of the 
Presbyterian Church whose professors are members of 
Presbyteries and Synods, who may be appointed dele- 
gates to the General Assembly, and may hold pastoral 
charges. A professor intending to resign his office 
must give notice of his intention to the President of 
the General Synod three months before the next meet- 
ing of the Synod. On leaving his office, he may connect 
himself with such ecclesiastical judicatory as he may 
elect. 

ELDERS. 

The elders have, in connection with the ministers, 
the spiritual oversight of the Church. It is believed 
that there was in every Apostolic church a council 
of elders, some of whom did not preach, but only ruled 
in the Church. Thus we read, "let the elders that 
rule well, be counted worthy of double honor, espe- 
cially they who labor in the word and teaching !" I. Tim. 
5:17. 

The elders have duties to perform to the minister. 
If, in their judgment, he preaches unscriptural doc- 
trine, they must call his attention to the fact, and if 



182 



GOVERNMENT AND DISCIPLINE. 



that avail not, they must lay the matter before the 
Classis.* They should kindly advise him of such faults 
or indiscretions in his manner of life as interfere with 
his usefulness. But this is not intended to encourage 
them in a meddlesome habit, nor to relieve them from 
the obligation to guard his reputation, or to defend him 
against the censorious or slanderous. If he is charged 
with conduct that would make his appearance in the 
pulpit offensive, they may forbid him to officiate, pend- 
ing an investigation by the Classis, which investigation 
is to be demanded. The elders should sympathize and 
co-operate with the minister in work for the advance- 
ment of the Redeemer's Kingdom, giving, not cold 
assent, but zealous assistance to his endeavors. 

They have duties to the Church. They, in connec- 
tion with the minister, admit persons to the sacra- 
ments, and have the oversight of all who are admitted. 
They instruct, admonish or comfort, as the case may 
require. They should tenderly warn the negligent, 
admonish backsliders, heal divisions, and by the various 
methods of Christian discipline endeavor to save the 
erring. It is enjoined on them to visit the families in 
the congregation, and before every administration of 
the Lord's Supper, they are solemnly asked whether 
they know of any communicant who has walked 
unworthily, so that all cases requiring it may be 
attended to. The Synod of WeseL directed that every 
congregation should be divided into as many districts 
as there were elders, and that each elder should have 
charge of a district. The elders made their reports 
of the condition of the congregation at the preparatory 
service^ and cases requiring the exercise of discipline 

*The giving of the hand by the Elders to the Minister after 
service, signifies approbation of the doctrine preached, and 
the withholding is expressive of dissent from it. 



GO VEEN MEN T AND DISCIPLINE. 



183 



were thus brought before the Consistory. Elders are 
also sent as delegates to the Classes and Synods, in 
which the deacons never appear. 

DEACONS. 

The account of the appointment of the first deacons 
we have in the Gth chapter of the Acts. The Apostles 
being unable to give proper attention to the wants of 
the poor, seven men were appointed for that business, 
and they were called deacons, that is, servants or atten- 
dants. To the deacon as such belongs, not the ministra- 
tion of the word, which pertains to the minister, nor the 
government of the Church which is the function of the 
elder, but the care of the poor. He collects and dis- 
tributes the alms, searches out the needy, and ministers 
to their necessities. The poor members of the church 
in which the alms have been collected, have the prefer- 
ence in the distribution. After them, the wants of 
other poor saints or strangers may be supplied. Since 
provision by law or otherwise has, in our time, been 
made by every community for the care of the poor, and 
various societies and institutions for mutual aid have 
been multiplied, this office has not maintained its ancient 
importance. Still it is acknowledged throughout our 
communion, and indeed in all Christian Churches, that 
every church should care for its indigent members. 
The churches of Holland have always been famed for 
their liberal provision for the needy. There have been 
times when more was contributed by these churches 
for the sustenance of persecuted refugees than for their 
own expenses. 

ELECTION OF ELDERS AND DEACONS. 

In establishing a new church, the elders and deacons, 
are chosen by the male communicants uniting in its 



184 GOVERNMENT AND DISCIPLINE. 



organization. In established churches, the communi- 
cants may choose from a double number nominated by 
the Consistory, or they may nominate and elect inde- 
pendently of the Consistory, or the Consistory itself may 
choose the successors of those whose terms of office are 
about to expire. The names of the persons elected must 
be published to the congregation on three successive 
Sabbaths for the concurrent approbation of the congre- 
gation, or the presentation of objections, if an}' exist. 
A church which has for years practised any one of 
these methods, may not abandon it for another, without 
the permission of the Classis. 

LIMITATION OF THE TERM OF OFFICE. 

The elders and deacons are chosen for a limited term 
of two years. In every year, the terms of one-half of the 
members of the Consistory expire, but an immediate 
re-election is lawful, if it be thought advisable. The fea- 
ture of limited terms was taken from Calvin's ordinances 
and adopted by the Synod of Wesel in 1568, and has from 
that time been adhered to by the churches in the Nether- 
lands and in America. In the Presbyterian churches of 
America, the elders have, until quite recently, been inva- 
riably chosen for life ; but in many of them, the princi- 
ple of a limited term is now acted upon. The following 
are among some of the advantages of this plan. 

1. It affords relief. Sometimes the duties of these 
officers press heavily and become burdensome, espe- 
cially to a man who duly appreciates them and is obliged 
at the same time to be diligent in his worldly business. 
Many a one would cheerfully serve for one term occa- 
sionally, who could not well afford to do it permanently. 

2. It affords an opportunity for securing the services 
of men of wisdom, experience and influence who have 
been received from other churches, and also of young 



GOVERNMENT AND DISCIPLINE. 



185 



men of energy and special promise who have grown up 
in the church. Places that become regularly vacant 
■may thus be filled with desirable men who could not 
otherwise be obtained without an enlargement of the 
Consistory. Such enlargement may often be made in 
growing churches to great advantage, for thereby tried 
and useful officers may be retained, and at the same 
time others who are well-qualified, secured. It is in 
any case wise to retain a valuable elder or deacon, and 
not to fill a vacancy with an inefficient one for the sake 
of maintaining the principle of rotation. 

3. It is calculated to give to the largest number an 
interest in, and familiarity with church matters, and 
so the intelligent service of many members is obtained. 
The worth of many a private member has been little 
known until he was placed by the church in a responsi- 
ble station, for true worth is ever modest and retiring. 

4. It may happen that a man is in office of whom it 
is desirable to get rid in the easiest way possible. If 
he were guilty of heresy or immorality, the mode of 
procedure would be plain, but usually charges cannot 
"be formulated. The man when elected may have been 
unexceptionable, but events have since occurred that 
liave impaired his usefulness. Perhaps he is a man of 
piety, but weak-minded or vain-glorious, arbitrary or 
obstinate, or by reason of some mental obliquity, or 
unhappy temper, an unpleasant and inefficient church 
officer, and whose influence is damaging rather than 
helpful. What can you do with him if he is chosen for 
life, and he can not be removed by discipline ? It may 
"be said that he should resign, and should be advised to 
do so, if he does it not of his own accord. This is well, 
but who does not know that the men who ought to 
resign, are not aware of it, and usually decline advice 
-to do so. By our mode, they are silently dropped and 



186 



GOVERNMENT AND DISCIPLINE. 



fall back to places among the private members of the 
church. Yet elders and deacons going out of the pres- 
ent acting Consistory do not lose every function of office, 
for the elder though not in the Consistory may sit as a 
delegate in the Classic or the Synods. Besides, when 
very important matters are before the church, the great 
Consistory may be called, which is composed of all who 
have ever been elders and deacons, and which has 
advisory power that is usually respected by the acting 
Consistory. The limited term of office belonged to 
Calvin's system at Geneva, where elders were elected 
annually.* It has always been practised by the Prot- 
estant Church of France, as it was also by the Church 
of Scotland in its early history. Kev. Dr. Samuel 
Miller, late professor in Princeton Theological Semin- 
ary, admits that there is no infringement on the Pres- 
byterian principle in annual elections. "Where a 
church," says he, " is large, containing a sufficient num- 
ber of grave, pious, and prudent members to furnish an 
advantageous rotation, and where the duties of the 
office are many and arduous, it may not be without its 
advantages to keep up some change of incumbency in 
this office. 

Undoubtedly, the chief aim should be to secure the 
best men attainable for church officers, and to take 
advantage of the principle of rotation to gain that end ; 
but not to change if it must be for the worse. Better, 
as has been said, re-elect a good man, than put an objec- 
tionable one into his place. It is thought by some 
that every male member is entitled to his turn in office 
and has a right to expect an election in due time ; but 
this is no more reasonable than that every good citizen 
may look for his turn to be elected to the Legislature 
or to Congress. 

* Henry's Life of Calvin, Vol. L, p, 385 
f Essay on Ruling Elders, pp. 276-8. 



GOVERNMENT AND DISCIPLINE. 



18T 



OF ECCLESIASTICAL ASSEMBLIES. 
THE CONSISTORY. 

A local church is organized by the formation of a 
Consistory which is done by the Classis. The term 
Consistory was formerly applied to the body composed 
of the minister and elders, while the deacons formed 
a separate board. But in America, the minister, elders 
and deacons have always been united in one board, 
and have possessed certain joint poAvers in addition 
to their separate, peculiar functions. In admitting 
persons to the sacraments, in exercising discipline, and 
in choosing delegates to the Classis, the elders with 
the minister alone have a voice, while to the deacons 
belongs officially the care of the poor. 

"When joined together in one board, the elders and 
deacons have all an equal voice in whatever relates 
to the temporalities of the church, to the calling of 
a minister, or the choice of their own successors, in 
all which they are considered the general and joint rep- 
resentatives of the people."* 

In our churches, at least in the states of New York 
and New Jersey with rare exceptions, the Consistory 
is the legal corporation, the members of which are, by 
law, authorized as trustees to manage the temporali- 
ties of the church. The churches of other denomina- 
tions usually have Boards of Trustees separate from 
the church officers, and who often are not church mem- 
bers, in whom the title of the property is vested, and 
Who have entire control of the temporalities. 

This feature of our polity is calculated to prevent 
a clashing of interests, and disputes about preroga: 



* Constitution, Art. 6, sec. 2. 



188 



GOVERNMENT AJSD DISCIPLINE. 



tive, and is a testimony in favor of a Christian as against 
a carnal, worldly policy in the management of the tem- 
poralities. It may not be denied, however, that the 
consideration of the temporalities is apt to consume 
an undue proportion of time in meetings of the Con- 
sistory. Yet, the advantage of giving men who pre- 
tend not to piety, a controlling influence in church 
affairs and of securing the aid of shrewd calculators 
and managers may be very dearly bought. Moreover, 
temporal and spiritual interests in a church are more 
closely connected than men usually suppose, so that 
it seems to be desirable that the same persons should 
preside over both, and especially if the people are 
fairly represented. 

This feature in our polity existed in our churches 
in America from the earliest period of their history. 
In 1784, the Legislature of the state of New York 
passed an act directing the churches of all denomina- 
tions to elect Boards of Trustees for the management 
of the temporalities. These were to be separate from 
the spiritual officers and one-third of the members 
were annually to go out of office. Vigorous efforts were 
made at once by the members of the Dutch Church 
under the lead of the Rev. Dr. Livingston to procure 
the passage of a clause in the act, which should allow 
her to maintain her long-established practice. The 
Legislature finally assented, and enacted that the min- 
isters, elders and deacons elected according to the rules 
and usages of the Reformed Dutch churches within 
the state shall be the trustees for every such church 
or congregation.* The law in New Jersey is similar 
to this, and perhaps the same is true of other states. 
The elders may and should meet separately for the con- 

*Gunn's life of Livingston, 1st ed. p. 287. 



GO VEEN MEN T A^D DISCIPLINE. 



189 



sideration of the spiritual matters that pertain to their 
office, such as receiving members by confession of faith 
or certificate, dismissing them to other churches, and 
attending to church discipline. The names of members 
received must be published to the congregation and 
registered. When members remove without the bounds 
of the congregation they are enjoined to procure certi : 
ficates of dismission. 

The right to call a minister is lodged in the acting 
Consistory embracing the deacons as well as elders, 
but they are enjoined to ascertain the choice of the 
people by consulting the Great Consistory, or in such 
other way as they may deem best. Happily, the hazard- 
ous method of a public congregational meeting is not 
enjoined. 

When a call is to be made, a minister of the Classis 
must be present to superintend the proceedings and 
report to the Classis. The call is the contract between 
pastor and people, and it defines their duties and mutual 
engagements. The general form of the call is pre- 
scribed by the constitution, while particulars as to 
salary and specific duties to suit the case are inserted. 
A call should always be read to the congregation for 
their information. It must be approved by the Classis 
before it can be placed in the hands of the person called. 
The plan of stated supplies and annual contracts has 
always been discouraged in our Church, on the ground 
that it puts the minister in the position of a hireling, 
and the union of minister and people is liable to be 
broken at any moment by caprice or passion. 

THE CLASSIS. 

The Classis corresponds to the Presbytery of the Pres- 
byterian Church. It is composed of a number of min- 
isters and of delegated elders from such churches as 
have by the Particular Synod been joined together in 



190 GO VEEN MEN T AND DISCIPLINE. 



a Classis. A Classis cannot be constituted with less 
than three ministers and three elders. Stated meet : 
ings are held twice a year. 

The Classis examines students for licensure and 
candidates for ordination, approves calls, constitutes 
and dissolves pastoral relations, ordains, installs, sus- 
pends, dismisses and deposes ministers, organizes and 
disbands churches, approves of and dissolves combi- 
nations of congregations, exercises a general super- 
visory power over consistories, and is a court of appeal 
from the acts of the Consistory in judicial cases. 

The Classis keeps a book of subscriptions of candi- 
dates and ministers, and annually reports to the Particu- 
lar Synod the names of all who have been licensed or 
ordained during the year, as well as all pastoral changes. 
For the classical visitations formerly made to the 
churches by committees to enquire into their condition, 
and to ascertain whether all parties were fulfilling 
their obligations, the constitution of 1833 substituted 
the following questions, with the exception of the 
seventh, which has since been added, and which are to 
be answered by every pastor and elder at the spring 
meeting of the Classis : 

1st. Are the doctrines of the Gospel preached in your 
congregation in their purity, agreeably to the Word 
of God, the confession of faith, and the catechisms of 
our Church? 

2nd. Is the Heidelberg Catechism regularly explained 
agreeably to the constitution of the Eeformed (Dutch) 
Church ? 

3rd. Are the catechizing of the children and the 
instruction of the youth faithfully attended to ? 

4th. Is family visitation faithfully performed ? 

5th. Is the 5th sec. 6th Art. in the constitution of 
our Church, relating to the conduct of church mem- 
bers, carefully obeyed, previous to each communion ? 



G VEEN MEN T AND DISCIPLINE. 191 



6th. Is the temporal contract between ministers and 
people fulfilled in your congregation ? 

7th. Is a contribution made annually by your con- 
gregation to each of the benevolent boards and funds 
of the Church ? 

THE PARTICULAR SYNOD. 

There are four Particular Synods, viz : of New York, 
of Albany, of Chicago, and of New Brunswick. These 
differ in one respect from the Synods of the Presby- 
terian Church, in that they are delegated bodies ; each 
one consisting of four ministers and four elders from 
each Classis belonging to the Synod, while the Pres- 
byterian Synods are constituted of all the ministers 
within a certain district, and an elder from every church 
in that district. 

The Particular Synod has the power to form new 
classeSj and to transfer congregations from one classis 
to another, has a general superintendence over the 
spiritual interests of the Classes, and is a court of 
appeal from the decisions of the Classes in cases of 
discipline. Its decisions are final in cases which have 
originated in the Consistory, with the exception of such 
as are deemed by a certain number of members to be 
of sufficient importance to be carried to the General 
Synod. The Synod meets annually, receives the reports 
of the Classes, from which it prepares a report to the 
General Synod, accompanied with the statistical tables 
of the Classes. 

THE GENERAL SYNOD. 

The General Synod is composed of three ministers 
and three elders from each of the Classes embracing 
£fteen or less than fifteen churches, and an additional 
representation of one minister and one elder for each 



192 



GOVERNMENT AND DISCIPLINE. 



additional five churches. These delegates are nomi- 
nated by the Classes and confirmed by the Particular 
Synods. The General Synod meets annually on the 
first Wednesday in June, and usually remains about 
ten days in session. 

This body has entire control of the theological schools. 
It constitutes Particular Synods and makes changes 
in them. It is the channel of friendly correspondence 
with the highest judicatories of other denominations, 
for the purpose of promoting union and concert in 
measures for the maintenance of sound doctrine, and 
the promotion of the cause of religion and piety. The 
various boards are agencies created by the General 
Synod and are directly responsible to it. It has a gen- 
eral superintendence over the spiritual concerns of 
the whole Church, and is the final court of appeal in 
judicial cases excepting such as have been finally 
decided by the Particular Synod.' 

It is worthy of notice that in this form of govern- 
ment there is a lay representation throughout. In 
the Consistory there are usually eight laymen to one 
minister ; in the Classis there is intended to be an equal 
number of ministers and elders, though ministers with- 
out charge sometimes give the ministers the preponder- 
ance and sometimes vacant congregations give it to 
the elders. To the Synods, an equal number of cler- 
ical and lay delegates is always appointed. 

OF DISCIPLINE. 

" Discipline is the exercise of the authority which 
the Lord Jesus Christ has given to His Church." The 
term is sometimes used in a wide sense to embrace all 
that belongs to government. More frequently it is 
used in a narrower sense to describe the treatment of 
offending members. 



GOVERNMENT AND DISCIPLINE. 193 

The objects of discipline are, "the removal of offen- 
ces ; the vindication of the honor of Christ ; the promo- 
tion of purity, and the general edification of the Church; 
and also the benefit of the offender." Particular atten- 
tion is called to the last-mentioned object, because an 
act of discipline is thought by many to be an act of 
persecution, an interference with personal liberty, a 
contest for victory between two parties, and that 
unholy elements belong to it unavoidably. Rarely is 
it understood that Church courts are more disposed to 
neglect discipline than to enforce it, and that when 
compelled to act, they do so in sorrow, and always with 
a view not of casting any one out of the church, but 
of saving the soul, and through penitence and confes- 
sion to retain the erring in the church. Discipline is 
intended for salvation and not for destruction. Bat 
the friends of one who has been placed under disci- 
pline, not understanding this, are apt to find fault with 
the church authorities, and instead of thanking them 
for their faithfulness, and co-operating with them in 
endeavors to save one whom they love, they do all in 
their power to thwart these beneficent efforts, some- 
times even forming parties and combinations for that 
purpose. 

Great care, prudence and tenderness are required for 
this work, lest we pluck up the wheat with the tares. 
Many in the Church are so thoroughly worldly, that 
we cannot but doubt their gracious state, and yet they 
art not subjects for judicial process, for they do not 
hold erroneous doctrines, neglect ordinances, nor com- 
mit scandalous sins. A wide margin must also be^ 
left for the decisions of conscience on matters about 
which the Word of God is silent. Another man's con- 
science may allow what mine condemns, and he is 
not to be judged by my conscience. "Nothing," says 



194 



GOVERNMENT AND DISCIPLINE. 



the constitution, " shall be admitted as matter of accu : 
sation or considered an offence which cannot be proved 
to be such from Scripture, or the regulations of the 
Church founded on Scripture." 

Offences are divided into two classes, private and 
public. "A private offence is one that is known to 
an individual only, or to very few." The course of 
procedure in such a case is laid down by the Saviour 
in the eighteenth chapter of Matthew. An offended 
person may not noise abroad his grievance, nor betake 
himself to the Consistory, nor keep silent and cherish 
a grudge in his heart, nor even wait for the offender 
to come and make acknowledgment, though it is his 
duty to do so. He must go to the offender and tell him 
his fault without a witness present. If this fail, he 
must take one or two witnesses with him. Not until 
all such private efforts have failed, may he appeal to 
the church authorities. If having neglected them, he 
brings the matter before the church, he is liable to 
censure for so doing. 

Public offences are such as are so notorious and 
scandalous that no private measures could obviate their 
evil effects. The Consistory is, in such cases, bound to 
act without waiting for some individual to bring an 
accusation. A minister thus charged cannot be brought 
to trial by his Consistory, but they can, as a prudent 
interference, forbid him to officiate until the Classis 
shall have investigated the case. Elders, deacons, and 
private members are amenable to the Consistory. 

At every meeting of the Consistory held immediately 
before the celebration of the Lord's Supper, the elders 
are solemnly asked whether they know of any one who 
has walked unworthily, or departed from the Christian 
profession. Would it not be well at such meetings 
always to read over the list of communicants, so that 



GOVERNMENT AND DISCIPLINE. 



195 



every elder might have some knowledge of every com- 
municant? Would it not be well, also, for every elder 
to possess such a list in print or manuscript to examine 
at his leisure, and in which required changes might 
from time to time be made ? 

In answer to the inquiry referred to, the names are 
mentioned of those who are becoming negligent in their 
walk, and committees are appointed to visit, and to kindly 
admonish them. Sometimes cases are reported that 
are so serious that the Consistory is compelled to table 
charges for trial. The accused is cited to appear, is 
furnished with a copy of the charges, and allowed ten 
days, at least, to put in his answer. If he refuse to 
appear, he is cited a second time, and warned that if 
he again refuse, he will not only be liable to censure for 
contumacy, but that the trial will proceed as if he were 
present. 

The testimony of more than one witness is required 
to establish a charge. Witnesses who cannot be 
brought before a court may be examined by commission. 
All witnesses may be cross-examined, their testimony 
must be faithfully recorded, and copies given to the 
parties if desired. Accusations brought more than two 
years after the time when the offence is alleged to 
have been committed, will not be admitted, unless 
good reason for the delay be shown. No professional 
counsel may plead in any of the ecclesiastical courts; 
but a member of the court may conduct a case for the 
accused, and a member of Classis may be engaged to 
conduct a case on either side before a Consistory. 

There are three forms of punishment: First, for the 
lightest offences, admonition ; second, for the more 
gross, and especially public offences and for contempt 
of admonitions, suspension from the Lord's table ; third, 
excommunication. The sentence of suspension may 



196 



GOVERNMENT AND DISCIPLINE* 



be published to the congregation or not, at the discre- 
tion of the Consistory. The suspended member must 
not be treated as one cut off, but be frequently admon- 
ished and encouraged to repentance, and prayed for, 
and restored with joy if he gives evidence of penitence. 
But if, after repeated admonitions, he remains incor- 
rigible, the third and last measure may be resorted to, 
viz : excommunication. This, however, may be done 
only with the advice of the Classis, and several steps 
are necessary. In the first place, the whole history 
of the case, without mention of the name of the offender, 
must be publicly given to the congregation, and they 
be exhorted to pray for him. In the second place, the 
same thing is to be done, with mention of the name. In 
the third place, the congregation is informed that unless 
the offender repent, he shall be excommunicated. Thus 
their tacit approbation is secured, and the way pre: 
pared for the final act, the reading of the form pro- 
vided for excommunication. 

If the excommunicated person becomes penitent, and 
desires re-admission, it is publicly declared to the con- 
gregation, and if no objections are presented, he is 
publicly re-admitted, according to the form appointed 
for that purpose. 

All human tribunals are fallible, and injustice may 
be done to a man by a Church court. A system of 
appeals from the lower to the higher judicatories has 
therefore been established, with a view of securing 
the ends of justice, and of furnishing one who is 
aggrieved by a sentence with every facility for obtain- 
ing a reversal of judgment. The Particular Synod is 
the final court of appeal for all cases originating in the 
Consistory, except such as may, by a certain number 
of the members of the Synod, be declared to be proper 
ones to be carried up to the General Synod. A com«j 



GOVERNMENT AND DISCIPLINE. 



197 



plaint may be made by a minority of a judicatory, to 
the next higher body, of the action of the majority. 
In such cases, there is no personal grievance, but a 
conviction that the action is a violation of the con- 
stitution, or in some other way contrary to the interests 
of truth or godliness. The method of procedure is the 
same in case of a complaint as of an appeal. 

It is to be regretted that consistories so often neglect 
to notice cases of departure from a Christian profes- 
sion until they are compelled by public opinion to do 
it, and then it is often too late to accomplish any thing 
but strife and division. The work would be far more 
easy and satisfactory, and occasion for it far less fre- 
quent, if they were careful to mark the first steps of 
inconsistency in a member, and kindly to warn him at 
once. 

Not seldom is the notion entertained by Church mem- 
bers that they can discipline themselves, or dismiss 
themselves to the world, or drop silently out of the 
church. They will tell us that they once belonged to 
a certain church, and on questioning them, we learn 
that their connection with it has not been broken by 
discipline, nor by dismission to another church. They 
have only removed from within the bounds of that 
church, or if they continue to live within them, have 
ceased to attend public worship, and to partake of the 
Lord's Supper, and they consider that they have thus 
been released from the vows that once rested on them. 
Great would be their astonishment if called to account 
by the Consistory, and yet to this they are clearly 
liable ; f or how can membership be destroyed by a 
violation of the obligations connected with it ? How 
can a man get out of the church, unless by death, 
without the knowledge of, or some act on the part of 
the church ? 



198 



GO VEEN MEN T AND DISCIPLINE. 



Members, likewise, who have removed within the 
bounds of another church, without taking letters of 
dismission, and who have neglected ordinances, are 
sometimes received by Consistories on confession of 
faith, as if they came directly from the world. If 
this be a regular procedure, then a person may be a 
member of two churches at the same time. It is proper 
for such persons to make confession of their fault to 
the church to which they belong, and be reconciled to 
it, so that they may receive a letter of dismission to 
the church with which they desire to be connected. 

The proper and careful exercise of discipline has 
much to do with the life, prosperity and efficiency of 
the Church. When offenders are faithfully dealt with 
according to the directions of Holy Scripture, the 
Church appears "fair as the moon, clear as the sun, 
and terrible as an army with banners." 



CHAPTER IX. 
CONCLUSION. 

In the foregoing history, great, but not undue prom- 
inence has been given to the serious obstacles to the 
growth of the Church that existed almost to the close 
of the last century. That she has, since their removal, 
made the advance she should have done no one will claim. 
Ground has undoubtedly been lost in some places, espe- 
cially in our large cities, and in many places churches 
might have been established at an earlier day. Still 
there has been a steady, healthy growth, as the fol- 
lowing statistics show : 

In 1784, there were 82 churches and 30 ministers t 
in 1815, there were 130 churches and 80 ministers ; 
in 1855, there were 364 churches and 348 ministers ; 
in 1888, there were 546 churches and 555 ministers. 
It thus appears that one-third of the whole number of 
churches have been organized, and one-third of the min- 
isters added during the last 33 years. 

Losses which, however, were not very serious have 
been suffered by means of two local secessions, during 
the present century. Of the former, Rev. Dr. Solomon 
Froeligh, one of the Professors of Theology, appointed 
in 1797, and a man of eminent theological attainments, 
was the leader. Having made himself liable to censure 
by acts of aggression on a neighboring church, he pre- 
ferred to secede rather than to confess his fault, make 
amends, and submit to the Church authorities. He 
went out in 1822, taking with him his two congregations 
of Hackensack and Schraalenberg. Four suspended 



200 



CONCLUSION. 



ministers with their elders and portions of their 
churches joined him in the movement, and formed 
"The True Keformed Dutch Church in the United 
States of America." This number was increased by 
accessions so that in 1824, 18 Churches and 10 minis- 
ters were reported. They gave as reasons for their 
withdrawal, the prevalence of doctrinal errors, and 
singularly enough, the neglect of discipline in the 
Reformed Dutch Church. They retain all the doctrinal 
standards and liturgical forms. They are a people 
by themselves holding no fellowship with other denomi- 
nations, and declining to co-operate in Bible, tract or 
missionary effort. Their churches, at the present 
time 13 in number are, for the most part small, 
feeble and struggling to maintain an existence, with 
the exception of a few in northern New Jersey. This 
division caused, for a long time, bitter strife in the local- 
ities to which it was confined.* 

The latter secession took place among the Holland 
ministers and churches of the Particular Synod of 
Chicago in 1882 and was caused by the refusal of the 
General Synod to denounce Free-masonry, or to declare 
that one's connection with a masonic lodge was good* 
cause for and demanded the exercise of Church disci- 
pline. A few ministers and churches and parts of 
churches, for this cause withdrew from the Keformed 
Church and joined themselves to an already exist- 
ing body called "The Holland Christian Reformed 
Church." 

The review of the past is of little profit unless we are 
prepared by it for the work before us. If mistakes have 
been made, the lessons taught by them may be despised 
only at our peril. The Reformed (Dutch) Church in 

*Brinkerho£Ps History of the True Reformed Dutch Church. 



CONCLUSION. 



201 



America must do her part for the advancement of the 
Kedeemer's Kingdom. So long as she maintains her 
separate organization and distinctive character, she 
must not only hold her ground, but vigorously carry 
on the work of extension, or she will be disintegrated 
and her churches will be absorbed by the surrounding 
large denominations. The historical associations of cen- 
turies, the church attachments that have come down 
from generation to generation, make many shrink from 
the thought that she should cease to be known in this 
land. There are also those who fear that her absorption 
would result in so much loss to the cause of the 
Eedeemer ; and who claim that she has peculiar facilities 
for working in some fields ; that she can do more for the 
cause of Christ by retaining her separate organization 
than by a fusion with some Church of similar faith and 
order; and that she has enough of a distinctive 
character to justify the continuance of her denomina- 
tional existence. Whenever it shall be clearly indicated 
;that it is her Lord's will that her denominational exist- 
ence should cease, may she have grace promptly and 
cheerfully to acquiesce. Meanwhile let her be found 
faithful in working in her own sphere and with her own 
agencies for the prosperity and extension of the King- 
dom of her Lord. 

Are there any peculiar difficulties in the way of her 
work and of her extension ? 

Is there anything objectionable in her doctrine? 
So far from it, we believe that her faith is eminently 
Scriptural, and that it commends itself to all Evan- 
gelical Christians and especially so much of it as is con- 
tained in her catechisms, the teaching of which is 
enjoined. 

Is her government defective ? It rather seems to com- 
bine admirably, the conservative and popular elements, 
and when understood is generally approved. 



202 



CONCLUSION. 



Is there anything objectionable in her worship ? On 
the contrary she has adopted the mean between the 
two extremes of naked simplicity and showy ritual ; 
between rigid prescription and perfect liberty. She 
has her prescribed order of worship ; and also forms 
which must be used on certain occasions, while within 
these limits considerable liberty is allowed in ordinary 
worship. 

Is her policy contracted ? She has organized her insti- 
tutions and agencies with a view to extension as well 
as to the maintenance of ground possessed. She took 
her place at once with the other denominations in the 
work of missions, foreign and domestic. At no time 
has she displayed more interest and zeal in this work 
than at the present day. Perhaps her movements are 
not as rapid as are those of some other Churches, per- 
haps not as rapid as they should be ; but they are in 
the right direction, and prompted by confidence in a 
thorough proclamation of the Gospel as the only regen- 
erator of mankind. 

Is her spirit illiberal ? Entirely and emphatically 
the contrary. The Church in Holland was remarkable 
for her tolerant and liberal spirit. She welcomed and 
provided for persecuted Scotch, English, French, Ger- 
man and Italian Protestants. The Church in this coun- 
try has always lived in peace and maintained friendly 
intercourse with her neighbors. She met the Episco- 
pal Church of England with Christian courtesy when 
brought to New Amsterdam, and gave her the use of 
her own building for worship. She has cordially 
received into her communion the ministers and mem- 
bers of other denominations and given them honor. 
Some of our most eminent and devoted ministers have 
been thus received, and of private members none are 
more warmly attached to the Church and her institu- 



CONCLUSION. 



203 



tions than many who are in the Church, from intelli- 
gent choice, and without prejudices of birth and early 
association. We have congregations composed of mem- 
bers, who, for the most part, are not of Holland descent, 
but who have studied the Church, and have chosen 
her to be their ecclesiastical home. 

Our people are material that can be readily worked 
into any sound Christian denomination. Led by provi- 
dential circumstances or convictions of duty into other 
Churches, they become at once as loyal and zealous as 
any. Prominent in the ranks of other denominations, 
you will find many who, in infancy, received the bap- 
tismal seal in the Keformed (Dutch) Church. They 
seldom return to their mother Church when opportu- 
nity offers, for they love not change. It Is not to their 
discredit that they thus fully identify themselves with 
the Churches in which God has in His providence 
placed them. Perhaps motives less worthy than these 
mentioned, have sometimes led men to pass from the 
Church of their fathers to some other denomination. 

It has been contended that her name as the Dutchl 
Church has been through almost her whole history, a 
mighty hindrance to her progress. Of the two oldest, 
and for a long time strongest Churches in New York, 
the one came from the Netherlands and used the Dutch 
language, the other from England and used the English 
tongue. The one was popularly known as the Dutch 
Church, the other as the English. When these Churches 
became independently organized in this country, the 
latter placed the word " Episcopal " in her title to indi- 
cate her form of government; the former placed the 
word " Dutch " in her title to indicate her nationality. 
She was in government Presbyterian, but could not take 
that name because it had been already appropriated by 
another denomination. She could not derive a dis : 



204 



CONCLUSION. 



tinctive name from her doctrines, for they were sub- 
stantially the same as those of the Episcopal, Presby- 
terian and Congregational Churches. She very natu- 
rally, having no prophetic eye to see what this country 
was to be, and what it would demand of her, adopted 
the name by which she was already popularly known 
and which indicated her origin and language, and which 
was suitable for the time. If the word Dutch has in 
times past been a hindrance, it is so no longer, since it 
has been removed from the title. 

In the course of time, as the country developed and 
the Dutch language fell into disuse, many began to feel 
that a great and unfortunate mistake had been made 
by placing in the title of the Church a word indicative 
of a foreign origin and a foreign language. It was 
claimed that, through unavoidable misunderstandings, 
this name could not but be a serious obstacle to the 
prosperity of the denomination, and to its growth in 
new States and Territories. But no formal attempt 
was made for the removal of this presumed obstacle 
until the year 1866, when the General Synod appointed 
a committee to consider the propriety and expediency 
of eliminating the word Dutch from the title of the 
Church. The committee reported to the next Synod in 
favor of such elimination, and the Synod, having 
approved the report of the committee, recommended 
the proposed change to the favorable consideration of 
the Classes. A large majority of the Classes having 
approved of the change, the General Synod in Novem- 
ber, 1867, declared the proposed amendment to be from 
that time a part of the constitution, and that the 
Church should thenceforth be known as the Eeformed 
Church in America; ordering, at the same time, that 
wherever the word Dutch occurs in the constitution 
it should be retained, to prevent all doubt or dispute 



CONCLUSION. 



205 



in regard to the continued identity of the Church ; but 
that it should be enclosed in brackets, to " indicate the 
purpose of the Church to discourage the ecclesiastical 
and popular use of the word as part of the name." * 

It is an interesting fact that about the same time the 
word German was removed from the title of the Ger- 
man Keformed Church, which body is now known as 
the Reformed Church in the United States. 

A more extensive and thorough acquaintance with 
the history and characteristics of the Reformed (Dutch) 
Church would, we believe, increase the loyalty of her 
members, and so contribute greatly to her efficiency. 
Of this we have been too neglectful. We have read 
the histories of other denominations and neglected our 
own. We have joined with others in praise of their 
God-fearing, heroic ancestors, and have not even 
inquired whether our own were worthy of remem- 
brance. Our youth have not been allowed to remain 
in ignorance of the Pilgrims, of the Mayflower and Ply- 
mouth Rock, while they have learned little about, the 
glorious and protracted contest of the Dutch for civil 
and religious liberty. The present generation is rapidly 
correcting the error of the past. Our best historians 
have brought Dutch heroes, statesmen and divines to 
the front, and the record of their characters and deeds 
has awakened enthusiasm. It is now well known that 
no shame can come to a member of the Reformed 
(Dutch) Church from ancestral associations. 

Let Jier distinctive characteristics be recognized, 
and her distinctive customs and usages be respected. 
Her doctrines, her polity and forms are open to all 
for examination; and her own ministers and members, 
at least, should make themselves familiar with them. 

*Acts and Proceedings of the General Synod. Vol. XL, p. 
334. 



206 



CONCLUSION. 



While no one advocates a reproduction in all particu : 
lars of the Church of 200 years ago, it may yet be asked, 
whether the state of society has changed so much as to 
make all her ancient customs impracticable or even 
inexpedient at the present time. Why cannot her 
former singularly faithful care in catechizing and 
training the young under pastoral supervision be now 
exercised ? Why cannot the eldership now be as effi- 
cient as it was when every elder had his particular dis- 
trict to watch over, and whose condition he was to report 
to the Consistory ? Why cannot the family visitations 
be, to a very considerable extent, at least, made as in 
former times? Why cannot the congregation unite in 
singing the high praises of God ? Why cannot the 
forms which are prescribed be used in their integrity? 
Why cannot the Heidelberg catechism be expounded 
as required by the constitution, and so as both to 
edify and interest the people ? Why cannot the salu- 
tation be given, and the commandments and creed be 
read, and the Lord's Prayer offered every Lord's day 
in public worship ? Why cannot the elders and deacons 
observe the old and appropriate custom of occupying 
official seats in the congregation ? Why should not a 
deacon wait upon the minister in the administration 
of baptism, and why should not the deacons carry the 
bread and wine to the communicants in the administra- 
tion of the Lord's Supper, it being their appropriate 
work ? In carrying our Church into new localities we 
gain nothing, but lose much, by attempting to hide her 
peculiarities and by taking pains to show that she is 
in no wise different from some other well-known denom- 
ination. The question very justly presents itself, why, 
if you in no respect differ from your neighbor, do you 
maintain a separate existence, and look for perpetua- 
tion ? 



CONCLUSION. 



207 



Her institutions should receive the cordial and lib- 
eral support of her members. Those established for 
academic, collegiate and theological education have 
special claims on our young men, apart from the fact 
that they are prepared to do their work as well as any 
similar institutions in the land. The missionary, educa- 
tion, and other boards have special claims on the mem- 
bers of the Church. Their regular and liberal support is 
no proof of sectarian narrowness, nor does it interfere 
with a hearty co-operation with other Christians in the 
various noble institutions of benevolence, in which they 
are so pleasantly and efficiently united. 

Children should be consecrated to, and trained for 
Christ, to serve Him in the various callings of life, 
and especially in the sacred ministry, for ministers are 
greatly needed for the supply of new and vacant con- 
gregations, as well as for the foreign field. It is a 
sad fact that we are often obliged to resort to other 
denominations for men to supply our deficiency. Let 
Christian parents consider this, and pray God to honor 
them by making their sons ambassadors of the Lord 
Jesus Christ. 

Property should be laid at the feet of the Redeemer. 
The Church, in order to work, and to extend herself, 
needs money as well as men. She must know that the 
gold and silver are the Lord's. The Spirit of the Lord 
is working a mighty revolution on this subject. May 
it go on until it shall be complete. Self-seeking and 
avarice cannot stand before the two-edged sword of 
God's truth, wielded by the omnipotent Spirit. 

While we thank God for our heritage, let us culti- 
vate the liberal spirit of which our Church has always 
been so illustrious an example, and let us greet all 
who are of the household of faith as brethren. Above 
all, let us seek membership in the true Church, the 



208 



CONCLUSION. 



company of the redeemed, gathered from among all 
communions and peoples, that glorious Church, which 
will appear hereafter, without spot or wrinkle or any 
such thing ; remembering that we cannot enter heaven 
as members of the Reformed ( Dutch) Church, but only 
as sinners saved by grace. 



INDEX. 



Abeel, David, 113. 

Act for the settlement of minis- 
ters, 59; criticised, 60. 

Agricola, Rudolph, 5. 

A'Lasco, John, Superintendent 
of the Church in London, 
144 ; prepares Church order 
and liturgy, 145. 

Alkmaar, Classis of, disciplines 
Venator and others, 34. 

Alva, Duke of, his bloody mea- 
sures, 1 3 ; leaves the country, 
15. 

Amoy, mission at, 114. 

Amsterdam, asylum for the op- 
pressed, 22 ; classis of, has 
care of the churches, both 
Dutch and German, 66 ; cor- 
respondence with, 67 ; pro- 
poses a professorship at 
Princeton, 75; approves the 
Plan of Union, 76. 

Antwerp, prosperity o f 3 ; 
synod at, 12. 

Arcot, classis of, 113. 

Arentsen, J., field preacher and 
pastor, 12. 

Armada, the invincible, 23. 

Arminian controversy, the 
grounds of, 31 ; spread of, 
35 ; a synod called to settle, 
38. 

Arminius, Jacobus, orthodoxy of 
questioned: elected professor, 
32 ; dissatisfaction with his 
teaching, 33; his death, 35. 

Atonement, doctrine of, 12 9. 

Baptism, forms of, : infant, 153. 

Barne veldt, advocate of Hol- 
land ; variance with Maurice, 
29; death of, 30. 

Bassett, John, teacher of He- 
brew, 88. 

JBatavi, the, 1, 



Beardslee, J. W., professor in 
the Western Seminary, 102. 

Benediction, the, 152. 

Berg, Joseph F., elected pro- 
fessor, 95; death of, 98. 

Bergen, religious services at, 
55. 

Bethune, Mrs. Mary, gift of to 
the Seminary library, 97. 

Bishop, David, gives 'lots for 
Hertzog Hall, 95. 

Blom, H., comes to Esopus, 54. 

Bogardus, E., minister at New 
Amsterdam, 45; marries An- 
netje Jan sen ; his farm ; diffi- 
culties; lost at sea, 46. 

Bogerman, J., president of the 
Synod of Dort, 4 9. 

Boniface, success and death of, 
2. 

Borneo mission, 114. 
Breuckelen, Polhemus preaches 

at, 50. 
Bril, capture of, 11. 
Bruges, prosperity of, 3. 
Burghership, defined, 17. 
Burgomaster, prerogatives of, 

17. 

Calvin, care for church music, 
163. 

Calvinistic system, features of, 
134; relation of to revivals; 
135: relation to civil liberty, 
1 36. 

Campbell, W. H., professor in 
theological school ; president 
of Rutgers College; resigns 
presidency, 92. 

Candidate, the examination ; 
position of, 17 9. 

Cannon, Jas. S., elected pro- 
fessor, 92 ; his death, 93. 

Canons of Dort, the explana- 
tion of, 127, 



210 



INDEX. 



Catechising, decree of the Synod 
of Dort, concerning, 155; in 
the Sunday School, 162. 

Catechism, Heidelberg, history 
of, 122 ; spirit and plan of, 
124 ; public exposition of, 
159. 

Centennial Anniversaries, of 
Plan of Union ; national inde- 
pendence; of election of Prof. 
Livingston, 98. 
Chamberlain, J., procures mon- 
eys for theological endow- 
ment in India, 115. 
Charlemagne, the Netherlands 

under, 2. 
Charles V., edict of, 6 ; char- 
acter of, 7 ; abdication, 8. 
Church, the Reformed Dutch, 
state of at the surrender, 56 ; 
obstacles to progress, 57 ; title 
of changed, 2 04 ; her history 
to be studied, 2 06; charac- 
teristics to be respected, 2 07 ; 
institutions to be supported, 
2 08; assimilated to the 
Church of England; mutual 
courtesies, 168. 
Church Building Fund, 111. 
Church Edifices, first in New 
Amsterdam, 46; desecrated, 
47 ; first in Albany, 48. 
Church government, views con- 
cerning, 171 ; forms of, 172 ; 
in England and on the Con- 
tinent, 17 3; acts of the early 
synods, 174 ; development in 
America, 17 5; revisions of 
the Constitution, 176 ; inter- 
pretation of, 177. 
Church membership, terms of, 
131 ; no resignation of, 198 ; 
not affected by change of resi- 
dence, 199. 
Churches, despoiled, 11 ; under 

the cross, 12. 
Classis, the, how constituted, 

190; prerogatives of, 191. 
Coetus, the, constituted, 17 5; 
assumes the powers of a classis, 
7 ; controversy with the 
Conference, 71. 



College property reconveyed to 
the trustees, 95. 

Communion, terms OS, 131. 

Compendium of the Christian 
religion, 126. 

Conference party, views of, 72. 

Confession, Belgic, history of, 
118; analysis of, 119. 

Confessions, harmony of, 117. 

Congregational singing, 166. 

Consistory, the, how consti- 
tuted ; members of are trus- 
tees, 188 ; calls ministers, 
190. 

Consistory, the Great, 187. 

Consolation of the sick, office 
for, 188. 

Constitution, the. See Church 
Government. 

Contra-remonstrants, 35. 

Convention for union meets, 
76; its members, 77 ; plan of 
union adopted ; second meet- 
ing of, 78. 

Cornell, J. A. H., work of, for 
the theological seminary, 96. 

Correspondence, articles of, 81. 

Corruption of man, doctrine of, 
130. 

Council of tumults, 13. 

Counts and dukes, 2. 

Covenants between Gen. Synod 
and College, 87, 91. 

Creeds, use of, 116. 

Cri spell, C. E., professor of theo- 
logy at Hope College; his 
resignation, 101. 

Dathenus, Petrus, prepares the 
liturgy and psalmody, 164. 

D. Aubigne's testimony to the 
Synod of Dort, 41. 

Dayton, C. P., gives ground for 
the seminary, 95. 

Deacon, office and election of, 
184 ; limitation of term, 185. 

Deacons and deaconesses at Am- 
sterdam, 12. 

DeBres. Guido, composes the 
confession of faith, 12. 

Demarest, D. D., elected pro- 
fessor, 96. 



INDEX. 



211 



Dewitt, Jno., elected professor, 
88; his death, 92. 

Dewitt, Jno. Jr., elected pro- 
fessor, 95. 

Disabled Ministers' fund, 106. 

Discipline, objects of, 193; 
care to be exercised, 1 94 ; 
public and private offences, 
195; mode .of flprocedur'e ; 
penalties, 1 96 ; appeals and 
complaints, 197. 

Dispensations, provisions for, 
178. 

Doctrinal Standards, analysis of 
the, 117. 

Domestic Missions, early work 
in, 107; in Virginia, Ken- j 
tucky, and Canada. 1 08 ; New 
York Missionary Society, 109; 
Board of, established; its op- 
erations in Western New 
York ; in Western States ; the 
Holland Immigration ; Statis- 
tics; Woman's committee of. 
110. 

Doughty, F., at Newtown, 52. 

Drisius, S., Minister at New Am- 
sterdam ; preaches to the Hu- 
guenots, 4 9. 

DuBois, G., death of, 55. 

Dutch language in worship, a 
hindrance to progress, 61 ; 
controversy about, 62 ; civil 
suit, 64 ; final disuse, 65. 

Dutch Republic, prosperity of, 
21 ; rights of conscience guar- 
anteed, 22. 

Economy of the Dutch, 2 5. 

Education for the ministry, a 
chief object, 83. 

Education Board of, preliminary 
history, 103; many aided by'; 
claims of, 104. 

Education, Christian, of the 
young, 155; plan of the 
Synod of Dort., 156; history 
of, in the church in America, 
161. 

Egmont, Count, beheaded, 1 3. 
Elders, their office and duties. 

182 ; charged with discipline, 

183 ; modes of election, 184 ; 



term of office limited, 185; 
the Presbyterian principle not 
violated thereby, 187. 

Election, the doctrine of. 128. 

English language, introduced in 
worship, 63; minutes of the 
general Synod begun to be 
kept in. 66 ; standards, &c, 
published in, 81. 

Episcopal churches, favored by 
the royal governors, 58 ; 
many established, 60. 

Episcopius, professor at Leyden, 
35 ; spokesman of the Re- 
monstrants, 39. 

Erasmus, character and work 
of, 5. 

Family, catechising in the, 156 ; 
visitations, 183. 

Feast-days, Synodical acts con- 
cerning, 166; constitution si- 
lent concerning, 168. 

Field preaching, 12. 

Flatbush, church planted at, 
50; divinity school at, 86. 

Flatlands, Polhemus preaches 
at, 55. 

Foreign Missions, work among 
the Indians; New York Mis- 
sionary Society, 111 ; North- 
ern Miss. Soc. ; United For. 
Miss. Soc. ; American Board. 
112 : separation from Ameri- 
can Board, 113; interest in, 
in the Theol. Sem., 114 ; 
number and labors of mission- 
aries, 115. 

Form, for the administration of 
the Lord's supper, analysis of, 
147. 

Forms, liturgical, position in re- 
gard to, 14 0; prescribed in- 
adequate, 141 ; union of pre- 
scription and freedom, 142. 

Fort Orange, settlement at, 44. 

Frederic Henry, Stadt-holder, 
2 3. 

Frelinghuysen. T. J., work of, 

on the Raritan, 7 3. 
Frelinghuysen, Theodore, efforts 

of, to found a college, 72 



212 



INDEX. 



Frelinghuysen, Theodore, pres- 
ident of Rutgers College. 91. 

French protestants in New Neth- 
erland, 4 9. 

Froeligh, S. lector in theolo- 
gy; professor, 86: secedes, 
200. 

Funerals, sermons at disap- 
proved ; service prepared for, 
170. 

Gabriel, P., pastor at Amster- 
dam, 12. 

Gansevoort, Wessel. 5. 

Geselius, expelled from Rotter- 
dam, 36. 

Goet water, Lutheran minister 
at New Amsterdam, 52. 

Gomarus, professor at Leyden ; 
conference with Arminius, 32. 

Grammar school of Rutgers Col- 

. lege, 92. 

Granvelle, Cardinal, 9. 

Gueux, confederacy of the, 
formed, 10; broken up, 11. 

Hall, Bishop, testimony of, to 
the Synod of Dort, 41. 

Harden bergh, J. R., president of 
Queen's College, 84. 

Harlem, printing invented at, 4. 

Hasbro lick, A. B., president of 
Rutgers College, 91. 

Henry VIII, and the reforma- 
tion, 17 3. 

Hertzog Peter, Theological Hall, 
gift of Mrs. Anna Hertzog ; 
dedication of ; accommoda- 
tions, 94. 

Hindrances to the Church's 
growth, 57. 

Hollanders in the West, 110. 

Hoorn, Count, beheaded, 13. 

Hope College, origin of, 100; 
chartered, 101 ; presidents of, 
102. 

Hudson, Hendrik, sails up the 

Hudson, 44. 
Huguenots in New Netherland. 

4 9. 

Image breaking, 10. 
Independence of Spain declared. 
19. 



Inquisition under Charles V, 
7 ; under Philip II, 9. 

Integrity of the Dutch, 25. 

Intolerance of Gov. Stuyvesant, 
51 ; rebuked by West India 
Company, 53. 

Jackson, W., first minister at 
Bergen, 55. 

Janse, Annetje, marries Dom. 
Bogardus, 46. 

Japan Mission, 114. 

Koster, L., invents printing, 4. 

Krankbesoekers, 45. 

Laidlie, Archibald, first English 
preacher in the Dutch Church ; 
his character, 63; death, 64. 

Lansing, J. G., elected profes- 
sor, 98. 

Leyden, siege of, 16; univer- 
sity of, 17. 

License to preach, how ob- 
tained, 177. 

Liturgy, parts of, 138; posi- 
tion, and practice of the 
church, 139; adopted by all 
reformed churches ; Calvin's, 
14 3; of the church of Lon- 
don, 144 ; of Dathenus, 
145 ; translated into English, 
153; poetical, history and 
character of, 163. 

Livingston, John H., early his- 
tory, 7 4 ; student in Holland ; 
pastor in New York, 7 5 ; pre- 
sides in convention for un- 
ion, 76; recommended for 
professor of divinity, 80; 
leaves New York; returns 
after the revolutionary war, 
80; elected professor, 81; 
opens his school at Flatbush, 
86; removes to New Bruns- 
wick, 87 ; initiates the effort 
for endowment, 88 ; his 
death; debt of the Ref. 
Church to him, 89; sermons 
before New York Missionary 
Society, 111. 

London, church in, 14 3. 

Lord's supper, customs connect- 
ed with its observance, 154. 



INDEX. 



213 



Ludlow, John, professor in 
theological school, 88, 93; 
death of, 95. 

Luther introduces hymns, 163. 

Lutherans, separate public wor- 
ship denied them ; desire to 
draw them into the Dutch 
Church, 52. 

Mabon, J. S., teacher in the the- 
ological school, 88. 

Mabon, W. V. V., elected pro- 
fessor, 98. 

Manhattan, trading station at, 
44. 

Marot, Clement, translates psalms 
into French, 164. 

Maurice, succeeds his father, 
22 ; his career and death, 2 3 ; 
is jealous of Barneveldt. 29; 
interferes in the church ques- 
tion, 36 ; worships with the 
Separatists, 37. 

McClelland, Alex., elected pro- 
fessor; his resignation and 
death, 93. 

McDowell, R., missionary to 
Canada, 108. 

Megapolensis, J., preaches at 
Albany, 48 ; character; labors 
among the Indians; settles 
at New Amsterdam ; his death, 
4 9. 

Megapolensis, S., commissioner 
to treat about the surrender, 
55 ; guards the rights of the 
Dutch church and people, 56. 

Meier, H., difficulties at Kings- 
ton, 7 3 ; lector in theology, 
86. 

Michaelius, J., forms a church 
at New Amsterdam ; admin- 
isters the Lord's supper in 
French to the Walloons, 4 5. 

Micron's manual, 145. 

Milledoler, P., elected profes- 
sor, 90 ; resigns presidency 
of Rutgers College and pro- 
fessorship. 91. 

Ministers, dependence for, on 
Holland. 66 ; licensure and or- 
dinations, 180; duties, 181; 
call of, 190. 



Minuit, P., director and elder, 
45. 

Moody, Lady, at Grravesend, 52. 

Municipal government, estab- 
lished in New Amsterdam, 51. 

Name of the church, changed, 
204. 

Neilson, James, gives site for 
Theological Hall, 95. 

Netherlands, physical aspect and 
early history of. 1 ; Christi- 
anity introduced. 2 : prosperity 
of Southern, 3 ; popery, the 
religion of 4 ; beginnings of 
the Reformation, 5 ; Republic 
established, 2 ; prosperity of, 
21. 

New Amstel, church estab- 
lished at, 55. 

New Amsterdam, municipal 
government established in, 
51 ; size at time of the sur- 
render, 56. 

New Netherland, first perma- 
nent colonization of, 44. 

Northwestern academy, 102. 

Offences, public and private, 
195. 

Ordination, requisites for, 17 9. 

Parochial schools. 161. 

Perseverance, doctrine of, ISO. 

Philip II., accession of and 
character, 8 ; commits the 
government to the Duchess 
of Parma ; creates new bishop- 
rics, 9; persecution, 10; de- 
posed, 19. 

Pilgrims and Dutch, 28. 

Plan of union, 78. 

Polhemus, J. T., officiates on 
Long Island, 51. 

Predestination, doctrine of, 127. 

Professor of Theology, constitu- 
tional regulations concerning, 
181. 

Professorship of Theology, the 
second and third endowed; in 
the college, 95 ; fourth estab- 
lishes b6; fifth, 98; in Hol- 
land, 101 ; in India, 115. 

Psalmody, Dutch translation of, 
163 ; French translation ; order 



214 



Index. 



of Synod of Dort concerning, 
164 ; English introduced in 
New York; Dr. Livingstons 
hook; later books, 165. 

Publication, Board of, 105. 

Public worship, order of, 148, 
152. 

Quakers annoyed, 53. 

Queen's College, charters of, 7 3, 
84 ; located at New Bruns- 
wick ; early presidents and 
professors, 85 ; union with the 
theological school ; building 
for, erected, 87 ; exercises 
suspended, 88 ; revived under 
name of Rutgers, 90. 

Reformation, reformers before 
the, 4. 

Refugees to England, 14 3. 
Remonstrants, paper sent to the 

States by the, 35 ; oppose the 

call for a Nat. Synod, 37 ; 

judged by the Synod, 41 ; 

judgment confirmed by the 

States ; banished preachers 

recalled, 42. 
Renssela-erswyck, colony of 

planted, 47. 
Revivals, 135. 

Ritzema, J., and professorship 
in King's College, 72. 

Roelandsen, A., schoolmaster at 
New Amsterdam, 45. 

Romeyn, Jer., teacher of Hebrew, 
88. 

Romeyn, Theod., declines presi- 
dency of Queen's College, 84 ; 
lector in theology ; professor, 
86. 

Rutgers College, name given, 

90; covenant with Gen. 

Synod; presidents of, 91. 
Sabbath School Union, Board 

of. object, work, abolition, 

104. 

Sage, G. A., gifts and bequests 

to the Seminary, 96. 
Salutation the, 152. 
Schaets, G., at Albany, 50. 
Schermerhorn, J. F., work in 

Western New York, 110. 



Schoolmasters, qualifications and 
duties of, 159. 

Schools, connected with the 
church, 157; brought to 
America; attempts to re- 
vive, 161. 

Schureman, J., professor, 88. 

Scudder, J., missionary, 113. 

Scudder, W. W., professor in 
India, 113. 

Secession of Dr. Froeligh, 200; 
in the west, 2 01. 

Selyns, H., 54. 

Severe edict, 36. 

Sponsors in baptism, 154. 

Stadtholder defined, 14. 

Standards, doctrinal, character- 
istics of, 131. 

States, defined ; petition of, 17. 

Statistics of progress, 2 00. 

Steffens, N. M., professor in the 
Western Seminary, 102. 

Stuyvesant, Gov. proclamation 
against non-conformists, 52. 

Suydam, James, gifts and be- 
quests to the Seminary, 96. 

Synod, National, petitioned for; 
assembles ; members, 38 ; pres- 
ident, proceedings. 39; cate- 
chism, &c, revised, 4 ; judg- 
ment on Remonstrants; testi- 
monies concerning the, 41. 

Synod. General, constitution and 
prerogatives of, 193. 

Synod. Particular, constitution 
and prerogatives of, 192. 

Synods, early, of the churches of 
the Netherlands, 74. 

Theological school at New 
Brunswick, 87. 

Theological school, Western, 
101. 

Throgmorton, J., in Westches- 
ter, 52. 

Truce with Spain ended, 2 3. 
True Reformed Dutch Church, 
200. 

Union, Articles of, 78. 
Union College, 99. 
United provinces, independence 
of acknowledged, 2 3 ; God's 
■ hand in the struggle, 24 ; tol- 



INDEX. 



215 



eration decreed, 27 ; high po- 
sition of. 2 9. 

Utrecht, Union of, 19. 

Uytenhove, J., elder in London, 
145. 

Van Bunschooten, E., bequest 
of, 103. 

Van Dyck, C. V. A.. 113. 

Van Harlingen, J. M., teacher 
of Hebrew, &c, 88. 

Van Raalte, A. C, 110. 

Van Rensselaer, K., his colony, 
47 ; patroon, 48. 

Van Vranken, S. A., elected 
professor; death of, 95. 

Van Zandt. A. B., elected pro- 
fessor; death of, 95. 

Vedder, N. T., establishes lec- 
tureship, 97 ; lectures discon- 
tinued, 98. 

Venator and others suspended. 

Vorstius, nominated as pro- 
fessor, 35. 



Walloons, come to N. Nether- 
land, 44. 

Welius, E., minister at New 

Amstel, 55. 
Wesel, Synod of, 74. 
Wesselius, 5. 

Wessels, F. and W. give 
money for site of Hall, 95. 

Widows' Fund, history of, 106. 

William of Orange, early history 
of ; promotion, 14 ; character, 
15; religious position, 16; 
assassination of, 22. 

Willibrod. missionary, 2. 

Woman's Board of Foreign Mis- 
sions, 115. 

Woman's Exec. Com. of Dom. 
Missions, 110. 

Woodbridge, S. M., elected pro- 
fessor, 95 ; fills vacancy, 98. 

Woodhull. S. S.. elected pro- 
fessor, 90 ; death of, 92. 

Ziekentroosters, 45. 



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